84:5 How blessed are those who 1 find their strength in you,
and long to travel the roads that lead to your temple! 2
84:6 As they pass through the Baca Valley, 3
he provides a spring for them. 4
The rain 5 even covers it with pools of water. 6
84:7 They are sustained as they travel along; 7
each one appears 8 before God in Zion.
40:31 But those who wait for the Lord’s help 9 find renewed strength;
they rise up as if they had eagles’ wings, 10
they run without growing weary,
they walk without getting tired.
5:9 He flashes 11 destruction down upon the strong
so that destruction overwhelms 12 the fortified places.)
5:2 “The virgin 13 Israel has fallen down and will not get up again.
She is abandoned on her own land
with no one to help her get up.” 14
1:9 For this reason we also, from the day we heard about you, 15 have not ceased praying for you and asking God 16 to fill 17 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 18 worthily of the Lord and please him in all respects 19 – bearing fruit in every good deed, growing in the knowledge of God,
1 tn Heb “[Oh] the happiness [of] the man.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here was certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to in v. 5a is representative of followers of God, as the use of plural forms in vv. 5b-7 indicates.
2 tn Heb “roads [are] in their heart[s].” The roads are here those that lead to Zion (see v. 7).
3 tn The translation assumes that the Hebrew phrase עֵמֶק הַבָּכָא (’emeq habbakha’) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term בָּכָא (bakha’) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate בָּכָא to the root בָּכָה (bakhah, “to weep”). In this case one might translate, “the valley of weeping” or “the valley of affliction.”
4 tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew
5 tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).
6 tc The MT reads בְּרָכוֹת (bÿrakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (bÿrekhot, “pools”).
7 tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.
8 tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one” ) sense.
9 tn The words “for the Lord’s help” are supplied in the translation for clarification.
10 tn Heb “they rise up [on] wings like eagles” (TEV similar).
11 tn The precise meaning of the Hebrew verb בָּלַג (balag, translated here “flashes”) is uncertain.
12 tn Heb “comes upon.” Many prefer to repoint the verb as Hiphil and translate, “he brings destruction upon the fortified places.”
13 tn Or “young lady.” The term “Israel” is an appositional genitive.
14 tn Or “with no one to lift her up.”
15 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
16 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
17 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
18 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
19 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”