Book 2
(Psalms 42-72)
For the music director; a well-written song 2 by the Korahites.
42:1 As a deer 3 longs 4 for streams of water,
so I long 5 for you, O God!
42:2 I thirst 6 for God,
for the living God.
I say, 7 “When will I be able to go and appear in God’s presence?” 8
A psalm of David, written when he was in the Judean wilderness. 10
63:1 O God, you are my God! I long for you! 11
My soul thirsts 12 for you,
my flesh yearns for you,
in a dry and parched 13 land where there is no water.
84:2 I desperately want to be 14
in the courts of the Lord’s temple. 15
My heart and my entire being 16 shout for joy
to the living God.
26:8 Yes, as your judgments unfold, 17
O Lord, we wait for you.
We desire your fame and reputation to grow. 18
26:9 I 19 look for 20 you during the night,
my spirit within me seeks you at dawn,
for when your judgments come upon the earth,
those who live in the world learn about justice. 21
35:7 The dry soil will become a pool of water,
the parched ground springs of water.
Where jackals once lived and sprawled out,
grass, reeds, and papyrus will grow.
7:37 On the last day of the feast, the greatest day, 22 Jesus stood up and shouted out, 23 “If anyone is thirsty, let him come to me, and
1 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
3 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
4 tn Or “pants [with thirst].”
5 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
6 tn Or “my soul thirsts.”
7 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
8 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).
9 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
10 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
11 tn Or “I will seek you.”
12 tn Or “I thirst.”
13 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
14 tn Heb “my soul longs, it even pines for.”
15 tn Heb “the courts of the
16 tn Heb “my flesh,” which stands for his whole person and being.
17 tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.
18 tn Heb “your name and your remembrance [is] the desire of [our?] being.”
19 tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).
20 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).
21 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).
22 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
23 tn Grk “Jesus stood up and cried out, saying.”