5:7 But as for me, 1 because of your great faithfulness I will enter your house; 2
I will bow down toward your holy temple as I worship you. 3
11:4 The Lord is in his holy temple; 4
the Lord’s throne is in heaven. 5
His eyes 6 watch; 7
his eyes 8 examine 9 all people. 10
27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 11 in the Lord’s house 12 all the days of my life,
so I can gaze at the splendor 13 of the Lord
and contemplate in his temple.
27:5 He will surely 14 give me shelter 15 in the day of danger; 16
he will hide me in his home; 17
he will place me 18 on an inaccessible rocky summit. 19
27:2 When evil men attack me 20
to devour my flesh, 21
when my adversaries and enemies attack me, 22
they stumble and fall. 23
22:7 All who see me taunt 24 me;
they mock me 25 and shake their heads. 26
2:20 But the Lord is in his majestic palace. 27
The whole earth is speechless in his presence!” 28
11:19 Then 29 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 30 crashes of thunder, an earthquake, and a great hailstorm. 31
1 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
2 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
3 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
4 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
5 sn The
6 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
7 tn The two Hebrew imperfect verbal forms in this verse describe the
8 tn Heb “eyelids.”
9 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
10 tn Heb “test the sons of men.”
11 tn Heb “my living.”
12 sn The
13 tn Or “beauty.”
14 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
15 tn Heb “he will hide me in his hut.”
16 tn Or “trouble.”
17 tn Heb “tent.”
18 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
19 tn Heb “on a rocky summit he lifts me up.” The
20 tn Heb “draw near to me.”
21 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
22 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
23 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
24 tn Or “scoff at, deride, mock.”
25 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
26 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
27 tn Or “holy temple.” The
28 tn Or “Be quiet before him, all the earth!”
29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
30 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
31 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.