[28:1]  ¹ sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ² tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ³ tn Heb “do not be deaf from me.”

[28:1]  ⁴ tn Heb “lest [if] you are silent from me.”

[28:1]  ⁵ tn Heb “I will be equal with.”

[28:1]  ⁶ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[28:2]  ⁷ sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.

[28:2]  ⁸ tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.

[28:3]  ⁹ tn Heb “workers of wickedness.”

[28:3]  ¹⁰ tn Heb “speakers of peace with their neighbors.”

[28:3]  ¹¹ tn Heb “and evil [is] in their heart[s].”

[28:4]  ¹² tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.

[28:5]  ¹³ tn Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.

[28:5]  ¹⁴ tn Heb “he”; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.

[28:5]  ¹⁵ tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.

[28:6]  ¹⁶ tn Heb “blessed [be] the Lord.”

[28:6]  ¹⁷ sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.

[28:7]  ¹⁸ tn Heb “The Lord [is] my strength and my shield.”

[28:7]  ¹⁹ tn Heb “in him my heart trusts.”

[28:7]  ²⁰ tn Or “I am helped.”

[28:7]  ²¹ tn Heb “and my heart exults.”

[28:7]  ²² tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.

[28:8]  ²³ tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lÿ’amo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse.

[28:8]  ²⁴ tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

[28:9]  ²⁵ tn Or “bless.”

[28:9]  ²⁶ tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.

[28:9]  ²⁷ tn Heb “shepherd them and lift them up.”

[28:9]  ²⁸ tn Or “forever.”

[29:1]  ²⁹ sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.

[29:1]  ³⁰ tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.

[29:1]  ³¹ tn Or “ascribe to the Lord glory and strength.”

[29:2]  ³² tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ³³ tn That is, properly dressed for the occasion.

[29:3]  ³⁴ tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.

[29:3]  ³⁵ tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.

[29:3]  ³⁶ tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.

[29:4]  ³⁷ tn Heb “the voice of the Lord [is] accompanied by strength.”

[29:4]  ³⁸ tn Heb “the voice of the Lord [is] accompanied by majesty.”

[29:5]  ³⁹ tn The Hebrew participial form draws attention to the durative nature of the action being described.

[29:5]  ⁴⁰ tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).

[29:5]  ⁴¹ sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).

[29:6]  ⁴² sn Sirion is another name for Mount Hermon (Deut 3:9).

[29:6]  ⁴³ sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.

[29:7]  ⁴⁴ tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord’s shout is accompanied by “flames of fire,” that is, lightning bolts.

[29:7]  ⁴⁵ sn The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9).

[29:8]  ⁴⁶ tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.

[29:8]  ⁴⁷ sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.

[29:9]  ⁴⁸ tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ⁴⁹ tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).

[29:9]  ⁵⁰ tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.

[29:9]  ⁵¹ tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).

[29:9]  ⁵² tn Heb “In his temple, all of it says, ‘Glory.’”

[29:10]  ⁵³ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ⁵⁴ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[29:11]  ⁵⁵ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ⁵⁶ sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.

[29:11]  ⁵⁷ tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

[30:1]  ⁵⁸ sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

[30:1]  ⁵⁹ tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

[30:1]  ⁶⁰ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

[30:1]  ⁶¹ tn Or “rejoice.”

[30:2]  ⁶² sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

[30:3]  ⁶³ tn Or “my life.”

[30:3]  ⁶⁴ tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”

[30:4]  ⁶⁵ tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

[30:4]  ⁶⁶ tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

[30:5]  ⁶⁷ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁶⁸ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[30:6]  ⁶⁹ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[30:7]  ⁷⁰ tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).

[30:7]  ⁷¹ tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).

[30:8]  ⁷² tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.

[30:9]  ⁷³ sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.

[30:9]  ⁷⁴ tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.

[30:9]  ⁷⁵ tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).

[30:9]  ⁷⁶ tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.

[30:9]  ⁷⁷ tn The rhetorical questions anticipate the answer, “Of course not!”

[30:10]  ⁷⁸ tn Heb “be a helper to me.”

[30:11]  ⁷⁹ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[30:12]  ⁸⁰ tn Heb “so that”; or “in order that.”

[30:12]  ⁸¹ tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.

[30:12]  ⁸² tn Or “forever.”