Text -- Psalms 68:10-35 (NET)

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! 68:27 There is little Benjamin, their ruler, and the princes of Judah in their robes, along with the princes of Zebulun and the princes of Naphtali. 68:28 God has decreed that you will be powerful. O God, you who have acted on our behalf, demonstrate your power, 68:29 as you come out of your temple in Jerusalem! Kings bring tribute to you. 68:30 Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls! They humble themselves and offer gold and silver as tribute. God scatters the nations that like to do battle. 68:31 They come with red cloth from Egypt, Ethiopia voluntarily offers tribute to God. 68:32 O kingdoms of the earth, sing to God! Sing praises to the Lord, (Selah) 68:33 to the one who rides through the sky from ancient times! Look! He thunders loudly. 68:34 Acknowledge God’s power, his sovereignty over Israel, and the power he reveals in the skies! 68:35 You are awe-inspiring, O God, as you emerge from your holy temple! It is the God of Israel who gives the people power and strength. God deserves praise!

Commentary -- Verse Notes / Footnotes

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]”).

NET Notes: Psa 68:27

¹ sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.

² tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.

NET Notes: Psa 68:28

¹ tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).

NET Notes: Psa 68:29

¹ tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

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

NET Notes: Psa 68:30

¹ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

² sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

³ tn Heb “an assembly of bulls, with calves of the nations.”

⁴ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

⁵ tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

⁷ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

NET Notes: Psa 68:31

¹ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

² tn Heb “Cush.”

³ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

NET Notes: Psa 68:33

¹ tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.

² tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).

NET Notes: Psa 68:34

¹ tn Heb “give strength to God.”

² sn The language of v. 34 echoes that of Deut 33:26.

NET Notes: Psa 68:35

¹ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

² tn Heb “the God of Israel, he.”

³ tn Heb “blessed [be] God.”