31:14 But I trust in you, O Lord!
I declare, “You are my God!”
42:11 Why are you depressed, 1 O my soul? 2
Why are you upset? 3
Wait for God!
For I will again give thanks
to my God for his saving intervention. 4
91:2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust –
118:28 You are my 5 God and I will give you thanks!
You are my God and I will praise you!
143:10 Teach me to do what pleases you, 6
for you are my God.
May your kind presence 7
lead me 8 into a level land. 9
15:2 The Lord 10 is my strength and my song, 11
and he has become my salvation.
This is my God, and I will praise him, 12
my father’s God, and I will exalt him.
31:1 At that time I will be the God of all the clans of Israel 13
and they will be my people.
I, the Lord, affirm it!” 14
13:9 Then I will bring the remaining third into the fire;
I will refine them like silver is refined
and will test them like gold is tested.
They will call on my name and I will answer;
I will say, ‘These are my people,’
and they will say, ‘The Lord is my God.’” 22
1 tn Heb “Why do you bow down?”
2 sn For poetic effect the psalmist addresses his soul, or inner self.
3 tn Heb “and why are you in turmoil upon me?”
4 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.
5 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).
6 tn Or “your will.” See Ps 40:8.
7 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
8 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
9 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
10 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
11 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
12 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
13 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
14 tn Heb “Oracle of the
15 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
16 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
17 tn Heb “Oracle of the
18 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
19 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
20 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.
21 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
22 sn The expression I will say ‘It is my people,’ and they will say ‘the
23 tn Grk “Jesus said to her.”