¹ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

² tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.

³ tn Or perhaps more hyperbolically, “forever.”

⁴ tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.

⁵ tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.

⁶ tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.

⁷ tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).

⁸ tn Heb “in your anger.”

⁹ tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

¹⁰ tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

¹¹ 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.

¹² tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

¹³ 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).

¹⁴ 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.

¹⁵ tn Heb “there is none that does good.”

¹⁶ tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.

¹⁷ tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).

¹⁸ tn Heb “and does not swear an oath deceitfully.”

¹⁹ tn Heb “workers of wickedness.”

²⁰ tn Heb “speakers of peace with their neighbors.”

²¹ tn Heb “and evil [is] in their heart[s].”

²² tn Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.

²³ tn Heb “he”; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.

²⁴ tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.

²⁵ tn Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”

²⁶ tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.

²⁷ sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.

²⁸ tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).

²⁹ tn Heb “[the ones] for whom there are no changes, and they do not fear God.”

³⁰ tn Heb “the sin of their mouth [is] the word of their lips.”

³¹ tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.

³² tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.

³³ tn Heb “they give strength to themselves, an evil matter [or “word”].”

³⁴ tn Heb “they report about hiding.”

³⁵ tn Heb “they say.”

³⁶ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

³⁷ tn Heb “as smoke is scattered, you scatter [them].”

³⁸ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

³⁹ 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.

⁴⁰ tn Or “in a parched [land].”

sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

⁴¹ tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

⁴² 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.

⁴³ tn Heb “in their heart.”

⁴⁴ 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”).

⁴⁵ tn Heb “they burn down all the meeting places of God in the land.”

⁴⁶ 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.

⁴⁷ tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.

⁴⁸ tn Or perhaps “[the] plague.”

⁴⁹ tn Heb “we will cause them to disappear from [being] a nation.”

⁵⁰ tn The translation assumes that the Hebrew phrase עֵמֶק הַבָּכָא (’emeq habbakha’) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term בָּכָא (bakha’) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate בָּכָא to the root בָּכָה (bakhah, “to weep”). In this case one might translate, “the valley of weeping” or “the valley of affliction.”

⁵¹ tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, “he [God] makes it [the valley] [into] a spring.”

⁵² tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).

⁵³ tc The MT reads בְּרָכוֹת (bÿrakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (bÿrekhot, “pools”).

sn Pools of water. Because water is so necessary for life, it makes an apt symbol for divine favor and blessing. As the pilgrims traveled to Jerusalem, God provided for their physical needs and gave them a token of his favor and of the blessings awaiting them at the temple.

⁵⁴ sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).

⁵⁵ tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition -לְ [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.

⁵⁶ tn Heb “Look.”

⁵⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁵⁸ tn Heb “Cush.”

⁵⁹ tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.

⁶⁰ tn Heb “[I am] confined and I cannot go out.”

⁶¹ tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).

⁶² tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

⁶³ tn Heb “hand.”

⁶⁴ tn Heb “among those who called on his name.”

⁶⁵ tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

⁶⁶ tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).

⁶⁷ tn Heb “my eyes [are] on the faithful of the land.”

⁶⁸ tn The Hebrew text simply reads, “in order to live with me.”

⁶⁹ tn Heb “one who walks in the way of integrity, he will minister to me.”

⁷⁰ tn Heb “stand.”

⁷¹ tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.

⁷² tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”

⁷³ tn Heb “you hide your face, they are terrified.”

⁷⁴ tn Or “rebuked.”

⁷⁵ tn Heb “and [for] his amazing deeds for the sons of man.”

⁷⁶ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

⁷⁷ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

⁷⁸ tn That is, the waves (see v. 25).

⁷⁹ tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).

⁸⁰ tn Or “melted.”

⁸¹ tn Heb “from danger.”

⁸² tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

⁸³ tn Or “offspring.”

⁸⁴ sn On the expression cut off see Ps 37:28.

⁸⁵ tn Heb “in another generation may their name be wiped out.”

⁸⁶ tn Heb “were extinguished.”

⁸⁷ tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.

⁸⁸ tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.

⁸⁹ tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

⁹⁰ tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).

⁹¹ tn Heb “the workers of wickedness.”

⁹² tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).

⁹³ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

⁹⁴ tn Heb “speak with.”