Psalms 118:1--136:26

¹ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

² tn Or “is forever.”

³ tn Heb “house.”

⁴ tn Heb “fearers of the Lord.” See Ps 15:4.

⁵ tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).

⁶ tn Heb “the Lord answered me in a wide open place.”

⁷ tn Heb “for me.”

⁸ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

⁹ tn Heb “for me.”

¹⁰ tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.

¹¹ tn “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).

¹² sn The reference to an attack by the nations suggests the psalmist may have been a military leader.

¹³ tn In this context the phrase “in the name of the Lord” means “by the Lord’s power.”

¹⁴ tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.

¹⁵ tn Heb “were extinguished.”

¹⁶ 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.

¹⁷ tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”

¹⁸ tn Heb “to fall,” i.e., “that [I] might fall.”

¹⁹ 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.”

²⁰ tn Or “salvation.”

²¹ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

²² tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

²³ tn Heb “exalts.”

²⁴ tn Heb “the works of the Lord.”

²⁵ tn The infinitive absolute emphasizes the following verbal idea.

²⁶ 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.

²⁷ tn Or “rejected.”

²⁸ tn Heb “the head of the corner.”

sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.

²⁹ tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.

³⁰ tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.

³¹ sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.

³² sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

³³ tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

³⁴ tn Heb “from the house of the Lord.”

³⁵ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

³⁶ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

³⁷ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

³⁸ sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

³⁹ tn Or “is forever.”

⁴⁰ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

⁴¹ tn Heb “[Oh] the happiness of those who are blameless of way.”

⁴² tn Heb “walk in.”

⁴³ tn Heb “walk in his ways.”

⁴⁴ tn Heb “you, you commanded your precepts, to keep, very much.”

⁴⁵ tn Heb “if only my ways were established.”

⁴⁶ tn Or “when.”

⁴⁷ tn Heb “I gaze at.”

⁴⁸ tn Heb “I will give you thanks with an upright heart.”

⁴⁹ tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.

⁵⁰ tn Heb “young man.” Hebrew wisdom 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. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

⁵¹ tn Heb “purify his path.”

⁵² tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

⁵³ tn Or “hide.”

⁵⁴ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

⁵⁵ tn Heb “[are] blessed.”

⁵⁶ tn Heb “of your mouth.”

⁵⁷ tn Heb “in the way of your rules.”

⁵⁸ tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).

⁵⁹ tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.

⁶⁰ tn The cohortative verbal forms in this verse express the psalmist’s resolve.

⁶¹ tn Heb “gaze [at].”

⁶² tn Heb “ways” (referring figuratively to God’s behavior here).

⁶³ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

⁶⁴ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

⁶⁵ tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.

⁶⁶ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.

⁶⁷ tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.

⁶⁸ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

⁶⁹ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁷⁰ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

⁷¹ tn Heb “my soul languishes for longing for.”

⁷² tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.

⁷³ tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPs^a), emend the form to גֹּל (gol).

⁷⁴ tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)

⁷⁵ tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.

⁷⁶ tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

⁷⁷ tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

⁷⁸ tn Heb “my ways I proclaimed.”

⁷⁹ tn Heb “the way of your precepts make me understand.”

⁸⁰ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁸¹ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

⁸² tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.

⁸³ tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

⁸⁴ tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.

⁸⁵ tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)

⁸⁶ tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).

⁸⁷ tn Or “cling to.”

⁸⁸ tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.

⁸⁹ tn Heb “the way of your statutes.”

⁹⁰ tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”

⁹¹ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

⁹² tn Or “make me walk.”

⁹³ tn Heb “for in it I delight.”

⁹⁴ tn Heb “turn my heart to your rules.”

⁹⁵ tn Heb “and not unjust gain.”

⁹⁶ tn Heb “Make my eyes pass by from looking at what is worthless.”

⁹⁷ tn Heb “by your word.”

⁹⁸ tn Heb “word.”

⁹⁹ tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.

¹⁰⁰ tn Heb “my reproach that I fear.”

¹⁰¹ tn Or “for.”

¹⁰² tn Or “righteousness.”

¹⁰³ tn Heb “and may your loyal love come to me.”

¹⁰⁴ tn Or “salvation” (so many English versions).

¹⁰⁵ tn Heb “according to your word.”

¹⁰⁶ tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).

¹⁰⁷ tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.

¹⁰⁸ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).

¹⁰⁹ tn Or “forever and ever.”

¹¹⁰ tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”

¹¹¹ tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.

¹¹² tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).

¹¹³ tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.

¹¹⁴ tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.

¹¹⁵ tn Heb “scoff at me to excess.”

¹¹⁶ tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”

¹¹⁷ tn Or “find comfort.”

¹¹⁸ tn Heb “songs were your statutes to me.”

¹¹⁹ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

¹²⁰ tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

¹²¹ tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”

¹²² tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).

¹²³ tn Heb “I said.”

¹²⁴ tn Heb “to keep your words” (see v. 9).

¹²⁵ tn Heb “I appease your face.”

¹²⁶ tn Heb “according to your word.”

¹²⁷ tn Heb “my ways.”

¹²⁸ tn Heb “and I turn my feet toward.”

¹²⁹ tn Heb “I hurry and I do not delay to keep your commands.”

¹³⁰ tn Heb “surround.”

¹³¹ tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.

¹³² tn Heb “to all who fear you.”

¹³³ tn Heb “do good.”

¹³⁴ tn Heb “according to your word.”

¹³⁵ tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.

¹³⁶ tn Heb “for I believe in your commands.”

¹³⁷ tn Heb “before I suffered, I was straying off.”

¹³⁸ tn Heb “your word.”

¹³⁹ tn Heb “smear over me a lie.”

¹⁴⁰ tn Heb “their heart is insensitive like fat.”

¹⁴¹ tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

¹⁴² tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

¹⁴³ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁴⁴ tn Heb “those who fear you will see me and rejoice.”

¹⁴⁵ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

¹⁴⁶ tn Heb “and [in] faithfulness you afflicted me.”

¹⁴⁷ tn Heb “according to your word to your servant.”

¹⁴⁸ tn Heb “and may your compassion come to me.”

¹⁴⁹ tn Heb “for [with] falsehood they have denied me justice.”

¹⁵⁰ tn Heb “those who fear you.”

¹⁵¹ tn Heb “may my heart be complete in your statutes.”

¹⁵² tn Heb “my soul pines for.” See Ps 84:2.

¹⁵³ tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.

¹⁵⁴ tn Heb “saying.”

¹⁵⁵ tn Or “even though.”

¹⁵⁶ tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).

¹⁵⁷ tn Heb “in the smoke.”

¹⁵⁸ tn Heb “How long are the days of your servant?”

¹⁵⁹ tn Heb “for me.”

¹⁶⁰ tn Heb “which [is] not according to your law.”

¹⁶¹ sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.

¹⁶² tn Heb “according to.”

¹⁶³ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁶⁴ tn Heb “of your mouth.”

¹⁶⁵ tn Heb “Forever, O Lord, your word stands firm in heaven,” or “Forever, O Lord, [is] your word; it stands firm in heaven.” The translation assumes that “your word” refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92-96). See vv. 9, 16-17, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God’s law being faithful favors this interpretation. Another option is that “your word” refers to God’s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, “O Lord, your promise is reliable, it stands firm in heaven.”

¹⁶⁶ tn Heb “to a generation and a generation [is] your faithfulness.”

¹⁶⁷ tn Heb “if your law had not been my delight.”

¹⁶⁸ tn Or “my suffering.”

¹⁶⁹ tn Heb “the wicked wait for me to kill me.”

¹⁷⁰ tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).

¹⁷¹ tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

¹⁷² tn Heb “I hold back my feet.”

¹⁷³ tn Heb “your word.” Many medieval Hebrew mss read the plural.

¹⁷⁴ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

¹⁷⁵ tn Heb “every false path.”

¹⁷⁶ tn Many medieval Hebrew mss read the plural (“words”).

¹⁷⁷ tn Heb “[is] a lamp for my foot and a light for my path.”

¹⁷⁸ tn Heb “according to your word.”

¹⁷⁹ tn Heb “of my mouth.”

¹⁸⁰ tn Heb “my life [is] in my hands continually.”

¹⁸¹ tn Heb “for the joy of my heart [are] they.”

¹⁸² tn Heb “I turn my heart to do.”

¹⁸³ tn Heb “divided ones.” The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning “to split” (see HALOT 762 s.v. *סֵעֵף). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101-150 (WBC), 131.

¹⁸⁴ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁸⁵ tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.”

¹⁸⁶ tn Heb “according to your word.”

¹⁸⁷ tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁸⁸ tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.

¹⁸⁹ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

¹⁹⁰ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

¹⁹¹ tn Heb “for their deceit [is] falsehood.”

¹⁹² sn Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.

¹⁹³ sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules.

¹⁹⁴ tn Heb “my flesh.”

¹⁹⁵ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

¹⁹⁶ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

¹⁹⁷ tn Heb “do justice and righteousness.”

¹⁹⁸ tn Heb “be surety for your servant for good.”

¹⁹⁹ tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82.

²⁰⁰ tn Heb “and for the word of your faithfulness.”

²⁰¹ tn Heb “do with your servant according to your loyal love.”

²⁰² tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

²⁰³ tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

²⁰⁴ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

²⁰⁵ tn Heb “every false path.”

²⁰⁶ tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).

²⁰⁷ tn Heb “it [i.e., the doorway] gives.”

²⁰⁸ 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 Pss 19:7; 116:6.

²⁰⁹ tn The verb occurs only here in the OT.

²¹⁰ tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.

²¹¹ tn God’s “word” refers here to his law (see v. 11).

²¹² tn Or “redeem me.”

²¹³ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

²¹⁴ tn Heb “cause your face to shine.”

²¹⁵ tn Heb “[with] flowing streams my eyes go down.”

²¹⁶ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

²¹⁷ tn Heb “you commanded [in] justice your rules.”

²¹⁸ tn or “zeal.”

²¹⁹ tn Heb “destroys,” in a hyperbolic sense.

²²⁰ tn Heb “your words.”

²²¹ tn Heb “your justice [is] justice forever.”

²²² tn Or “truth.”

²²³ tn Heb “find.”

²²⁴ tn Heb “just are your rules forever.”

²²⁵ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

²²⁶ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

²²⁷ tn Heb “my voice.”

²²⁸ tn Heb “according to.”

²²⁹ tn Heb “according to your custom.”

²³⁰ tn Heb “those who pursue.”

²³¹ tn Or “truth.”

²³² tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).

²³³ tn Or “argue my case.”

²³⁴ tn Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

²³⁵ tn Heb “far from the wicked [is] deliverance.”

²³⁶ tn Heb “according to your customs.”

²³⁷ tn Heb “many [are] those who chase me and my enemies.”

²³⁸ tn Heb “your word.”

²³⁹ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

²⁴⁰ tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.

²⁴¹ tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.

²⁴² tn The number “seven” is use rhetorically to suggest thoroughness.

²⁴³ tn Heb “great peace [is] to the lovers of your law.”

²⁴⁴ tn Heb “and there is no stumbling to them.”

²⁴⁵ tn Heb “do.”

²⁴⁶ tn Heb “for all my ways [are] before you.”

²⁴⁷ tn Heb “may my cry approach before you.”

²⁴⁸ tn Heb “may my appeal for mercy come before you.”

²⁴⁹ tn Heb “according to your speech.”

²⁵⁰ tn Heb “your word.”

²⁵¹ tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.

²⁵² tn Heb “my life.”

²⁵³ tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.

²⁵⁴ tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).

²⁵⁵ sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4) and a lament (vv. 5-7). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.

²⁵⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

²⁵⁷ tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.

²⁵⁸ tn Or “my life.”

²⁵⁹ tn Heb “from a lip of falsehood.”

²⁶⁰ tn Heb “from a tongue of deception.”

²⁶¹ tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do … and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).

²⁶² tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.

²⁶³ tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.

²⁶⁴ tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).

²⁶⁵ tn Heb “I live as a resident alien.”

²⁶⁶ sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.

²⁶⁷ tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.

²⁶⁸ tn Heb “I, peace.”

²⁶⁹ tn Heb “they [are] for war.”

²⁷⁰ sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.

²⁷¹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

²⁷² tn Heb “I lift my eyes.”

²⁷³ tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.

²⁷⁴ tn Heb “my help [is] from with the Lord.”

²⁷⁵ tn Or “Maker.”

²⁷⁶ tn Heb “the one who guards you.”

²⁷⁷ 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.

²⁷⁸ tn Heb “the one who guards Israel.”

²⁷⁹ sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.

²⁸⁰ tn Heb “your going out and your coming in.”

²⁸¹ sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

²⁸² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

²⁸³ tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.

²⁸⁴ tn Or “were.”

²⁸⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸⁶ tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).

²⁸⁷ tn Or “went up.”

²⁸⁸ tn Heb “which is where the tribes go up.”

²⁸⁹ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”

²⁹⁰ tn Or “for.”

²⁹¹ tn Or “sat.”

²⁹² tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”

²⁹³ tn Heb “ask [for].”

²⁹⁴ tn Or “be secure.”

²⁹⁵ tn or “security.”

²⁹⁶ tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.

²⁹⁷ tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.

²⁹⁸ sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

²⁹⁹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁰⁰ tn Heb “I lift my eyes.”

³⁰¹ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).

³⁰² sn Servants look to their master for food, shelter, and other basic needs.

³⁰³ tn Heb “for greatly we are filled [with] humiliation.”

³⁰⁴ tn Heb “greatly our soul is full to it.”

³⁰⁵ sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.

³⁰⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁰⁷ tn Heb “rose up against us.”

³⁰⁸ tn Or “stream.”

³⁰⁹ tn Heb “would have passed over.”

³¹⁰ tn Heb “our being.” 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).

³¹¹ tn Heb “then they would have passed over our being, the raging waters.”

³¹² tn Heb “blessed [be] the Lord.”

³¹³ tn Heb “[the one] who.”

³¹⁴ tn Heb “our life escaped.”

³¹⁵ tn Heb “our help [is] in the name of the Lord.”

³¹⁶ tn Or “Maker.”

³¹⁷ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

³¹⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³²⁰ tn Or “for.”

³²¹ tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.

³²² tn Or “rest.”

³²³ tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.

³²⁴ tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).

³²⁵ tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

³²⁶ 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).

³²⁷ tn Heb “the workers of wickedness.”

³²⁸ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).

³²⁹ sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.

³³⁰ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³³¹ tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.

³³² tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.

³³³ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

³³⁴ tn Heb “they said among the nations.”

³³⁵ tn Heb “like the streams in the Negev.”

sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.

³³⁶ sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.

³³⁷ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

³³⁸ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.

³³⁹ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

³⁴⁰ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁴¹ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

³⁴² sn The city symbolizes community security, which is the necessary framework for family security.

³⁴³ tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).

³⁴⁴ tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).

³⁴⁵ tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.

³⁴⁶ tn or “look.”

³⁴⁷ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

³⁴⁸ tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.

³⁴⁹ 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.

³⁵⁰ tn Heb “speak with.”

³⁵¹ sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.

³⁵² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁵³ tn Heb “every fearer of the Lord.”

³⁵⁴ tn Heb “the one who walks in his ways.”

³⁵⁵ tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.

³⁵⁶ tn Heb “the work of your hands, indeed you will eat.”

³⁵⁷ tn Heb “how blessed you [will be] and it will be good for you.”

³⁵⁸ sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).

³⁵⁹ tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.

³⁶⁰ tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”

³⁶¹ tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.

³⁶² tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.

³⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁶⁴ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.

³⁶⁵ tn Heb “sons to your sons.”

³⁶⁶ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).

³⁶⁷ sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.

³⁶⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁶⁹ 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.

³⁷⁰ tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).

³⁷¹ tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.

³⁷² sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.

³⁷³ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁷⁴ tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

³⁷⁵ tn Heb “my voice.”

³⁷⁶ tn Heb “may your ears be attentive to the voice of.”

³⁷⁷ tn Heb “observe.”

³⁷⁸ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

³⁷⁹ tn Or “surely.”

³⁸⁰ tn Heb “for with you [there is] forgiveness.”

³⁸¹ tn Or “consequently you are.”

³⁸² tn Heb “feared.”

³⁸³ tn Or “wait for.”

³⁸⁴ tn Heb “my soul waits.”

³⁸⁵ tn Heb “his word.”

³⁸⁶ tn Heb “my soul for the master.”

³⁸⁷ tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.

³⁸⁸ tn Heb “for with the Lord [is] loyal love.”

³⁸⁹ tn Heb “and abundantly with him [is] redemption.”

³⁹⁰ tn Or “redeem.”

³⁹¹ 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.

³⁹² sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.

³⁹³ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³⁹⁴ tn Heb “and my eyes are not lifted up.”

³⁹⁵ tn Heb “I do not walk in great things, and in things too marvelous for me.”

³⁹⁶ tn Or “but.”

³⁹⁷ tn Heb “I make level and make quiet my soul.”

³⁹⁸ tn Heb “like a weaned [one] upon his mother.”

³⁹⁹ tn Heb “like the weaned [one] upon me, my soul.”

⁴⁰⁰ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

⁴⁰¹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

⁴⁰² tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).

⁴⁰³ tn Heb “the powerful [one] of Jacob.”

⁴⁰⁴ tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.

⁴⁰⁵ tn Heb “the tent of my house.”

⁴⁰⁶ tn Heb “go up upon the bed of my couch.”

⁴⁰⁷ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

⁴⁰⁸ tn Heb “the powerful [one] of Jacob.”

⁴⁰⁹ tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)

⁴¹⁰ sn Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2).

⁴¹¹ tn Heb “fields of the forest.” The Hebrew term יָעַר (ya’ad, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat yÿ’arim, “Kiriath-jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).

⁴¹² tn Or “bow down.”

⁴¹³ tn Or “righteousness.”

⁴¹⁴ tn Heb “do not turn away the face of your anointed one.”

⁴¹⁵ tn Heb “the Lord swore an oath to David [in] truth.”

⁴¹⁶ tn Heb “he will not turn back from it.”

⁴¹⁷ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

⁴¹⁸ tn Heb “the fruit of your body.”

⁴¹⁹ tn Or “for.”

⁴²⁰ tn Heb “he desired it for his dwelling place.”

⁴²¹ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

⁴²² tn Heb “for I desired it.”

⁴²³ tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.

⁴²⁴ tn Heb “her poor I will satisfy [with] food.”

⁴²⁵ tn Heb “and her priests I will clothe [with] deliverance.”

⁴²⁶ tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.

⁴²⁷ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

⁴²⁸ tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

⁴²⁹ tn Heb “his enemies I will clothe [with] shame.”

⁴³⁰ sn Psalm 133. The psalmist affirms the benefits of family unity.

⁴³¹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

⁴³² sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

⁴³³ tn Heb “[it is] like the good oil on the head, going down on the beard.”

⁴³⁴ tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.

⁴³⁵ sn Hermon refers to Mount Hermon, located north of Israel.

⁴³⁶ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

⁴³⁷ tn Or “for.”

⁴³⁸ tn Heb “there the Lord has commanded the blessing, life forever.”

⁴³⁹ sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).

⁴⁴⁰ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

⁴⁴¹ tn Heb “Look!”

⁴⁴² tn Heb “stand.”

⁴⁴³ tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.

⁴⁴⁴ tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”

⁴⁴⁵ sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

⁴⁴⁶ tn Heb “stand.”

⁴⁴⁷ tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).

⁴⁴⁸ tn Or “for.”

⁴⁴⁹ sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

⁴⁵⁰ tn Or “for.”

⁴⁵¹ tn Or “signs” (see Ps 65:8).

⁴⁵² tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.

⁴⁵³ tn Or “is forever.”

⁴⁵⁴ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

⁴⁵⁵ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

⁴⁵⁶ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

⁴⁵⁷ tn Heb “the work of the hands of man.”

⁴⁵⁸ tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”

⁴⁵⁹ tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

⁴⁶⁰ tn Heb “house” (here and in the next two lines).

⁴⁶¹ tn Heb “fearers.”

⁴⁶² tn Heb “praised be the Lord from Zion.”

⁴⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴⁶⁴ 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.”

⁴⁶⁵ tn Or “is forever.”

⁴⁶⁶ tn Or “cut.”

⁴⁶⁷ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

⁴⁶⁸ tn Heb “into pieces.”

⁴⁶⁹ tn Or “shook off.”

⁴⁷⁰ tn Heb “who, in our low condition, remembered us.”

⁴⁷¹ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).