Psalms 56:4 
Context| NET © | In God – I boast in his promise 1 – in God I trust, I am not afraid. What can mere men 2 do to me? 3 |
| NIV © | In God, whose word I praise, in God I trust; I will not be afraid. What can mortal man do to me? |
| NASB © | In God, whose word I praise, In God I have put my trust; I shall not be afraid. What can mere man do to me? |
| NLT © | O God, I praise your word. I trust in God, so why should I be afraid? What can mere mortals do to me? |
| MSG © | I'm proud to praise God; fearless now, I trust in God. What can mere mortals do? |
| BBE © | In God will I give praise to his word; in God have I put my hope; I will have no fear of what flesh may do to me. |
| NRSV © | In God, whose word I praise, in God I trust; I am not afraid; what can flesh do to me? |
| NKJV © | In God (I will praise His word), In God I have put my trust; I will not fear. What can flesh do to me? |
| KJV | |
| NASB © | |
| HEBREW | |
| LXXM | |
| NET © [draft] ITL | |
| NET © | In God – I boast in his promise 1 – in God I trust, I am not afraid. What can mere men 2 do to me? 3 |
| NET © Notes |
1 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis. 2 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God. 3 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. |
