Text -- Psalms 68:1-26 (NET)

Psalm 68

68:1 For the music director; by David, a psalm, a song. God springs into action! His enemies scatter; his adversaries run from him. 68:2 As smoke is driven away by the wind, so you drive them away. As wax melts before fire, so the wicked are destroyed before God. 68:3 But the godly are happy; they rejoice before God and are overcome with joy. 68:4 Sing to God! Sing praises to his name! Exalt the one who rides on the clouds! For the Lord is his name! Rejoice before him! 68:5 He is a father to the fatherless and an advocate for widows. God rules from his holy palace. 68:6 God settles those who have been deserted in their own homes; he frees prisoners and grants them prosperity. But sinful rebels live in the desert. 68:7 O God, when you lead your people into battle, when you march through the desert, (Selah) 68:8 the earth shakes, yes, the heavens pour down rain before God, the God of Sinai, before God, the God of Israel. 68:9 O God, you cause abundant showers to fall on your chosen people. When they are tired, you sustain them, 68:10 for you live among them. You sustain the oppressed with your good blessings, O God. 68:11 The Lord speaks; many, many women spread the good news. 68:12 Kings leading armies run away– they run away! The lovely lady of the house divides up the loot. 68:13 When you lie down among the sheepfolds, the wings of the dove are covered with silver and with glittering gold. 68:14 When the sovereign judge scatters kings, let it snow on Zalmon! 68:15 The mountain of Bashan is a towering mountain; the mountain of Bashan is a mountain with many peaks. 68:16 Why do you look with envy, O mountains with many peaks, at the mountain where God has decided to live? Indeed the Lord will live there permanently! 68:17 God has countless chariots; they number in the thousands. The Lord comes from Sinai in holy splendor. 68:18 You ascend on high, you have taken many captives. You receive tribute from men, including even sinful rebels. Indeed the Lord God lives there! 68:19 The Lord deserves praise! Day after day he carries our burden, the God who delivers us. (Selah) 68:20 Our God is a God who delivers; the Lord, the sovereign Lord, can rescue from death. 68:21 Indeed God strikes the heads of his enemies, the hairy foreheads of those who persist in rebellion. 68:22 The Lord says, “I will retrieve them from Bashan, I will bring them back from the depths of the sea, 68:23 so that your feet may stomp in their blood, and your dogs may eat their portion of the enemies’ corpses.” 68:24 They see your processions, O God– the processions of my God, my king, who marches along in holy splendor. 68:25 Singers walk in front; musicians follow playing their stringed instruments, in the midst of young women playing tambourines. 68:26 In your large assemblies praise God, the Lord, in the assemblies of Israel!

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 68:1

¹ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

² tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

³ tn Heb “those who hate him.”

⁴ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

NET Notes: Psa 68:2

¹ tn Heb “as smoke is scattered, you scatter [them].”

NET Notes: Psa 68:3

¹ tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).

² tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)

NET Notes: Psa 68:4

¹ tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.

² tc Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shÿmo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet (ב) and kaf (כ) and haplography of yod (י).

NET Notes: Psa 68:5

¹ sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.

² tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.

NET Notes: Psa 68:6

¹ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

² 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.

³ tn Or “in a parched [land].”

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

NET Notes: Psa 68:7

¹ tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).

² sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.

NET Notes: Psa 68:8

¹ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

² sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

NET Notes: Psa 68:9

¹ tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).

² tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.

³ tn Heb “it [is],” referring to God’s “inheritance.”

⁴ tn Heb “it,” referring to God’s “inheritance.”

NET Notes: Psa 68:10

¹ tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

NET Notes: Psa 68:11

¹ tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

² tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

NET Notes: Psa 68:12

¹ tn The verbal repetition draws attention to the statement.

² tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.

NET Notes: Psa 68:13

¹ tn Or “if.”

² tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.

³ tn Heb “and her pinions with the yellow of gold.”

sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).

NET Notes: Psa 68:14

¹ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

² tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).

³ tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.

sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.

NET Notes: Psa 68:15

¹ sn The mountain of Bashan probably refers to Mount Hermon.

² tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”

³ tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”

NET Notes: Psa 68:16

¹ tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

² tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

³ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

⁴ tn The Hebrew particle אַף (’af) has an emphasizing function here.

⁵ tn The word “there” is supplied in the translation for clarification.

NET Notes: Psa 68:17

¹ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

² tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

NET Notes: Psa 68:18

¹ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

² tn Heb “you have taken captives captive.”

³ tn Or “gifts.”

⁴ tn Or “among.”

⁵ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

NET Notes: Psa 68:19

¹ tn Heb “blessed [be] the Lord.”

² tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

NET Notes: Psa 68:20

¹ tn Heb “and to the Lord, the Lord, to death, goings out.”

NET Notes: Psa 68:21

¹ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

NET Notes: Psa 68:22

¹ tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.

NET Notes: Psa 68:23

¹ tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).

² tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”

NET Notes: Psa 68:24

¹ tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

² tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.

NET Notes: Psa 68:25

¹ tn Heb “after [are] the stringed instrument players.”

² sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).

NET Notes: Psa 68:26

¹ tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).