Psalms 42:4

42:4 I will remember and weep! ¹ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ² 

Psalms 122:1-4

Psalm 122 ³ 

A song of ascents, ⁴  by David.

122:1 I was glad because ⁵  they said to me,

“We will go to the Lord’s temple.”

122:2 Our feet are ⁶  standing

inside your gates, O Jerusalem.

122:3 Jerusalem ⁷  is a city designed

to accommodate an assembly. ⁸ 

122:4 The tribes go up ⁹  there, ¹⁰ 

the tribes of the Lord,

where it is required that Israel

give thanks to the name of the Lord. ¹¹ 

Isaiah 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ¹²  he can teach us his requirements, ¹³ 

and ¹⁴  we can follow his standards.” ¹⁵ 

For Zion will be the center for moral instruction; ¹⁶ 

the Lord will issue edicts from Jerusalem. ¹⁷ 

[42:4]  ¹ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ² tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[122:1]  ³ sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

[122:1]  ⁴ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[122:1]  ⁵ tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.

[122:2]  ⁶ tn Or “were.”

[122:3]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[122:3]  ⁸ tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).

[122:4]  ⁹ tn Or “went up.”

[122:4]  ¹⁰ tn Heb “which is where the tribes go up.”

[122:4]  ¹¹ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”

[2:3]  ¹² tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ¹³ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ¹⁴ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ¹⁵ tn Heb “walk in his ways.”

[2:3]  ¹⁶ tn Heb “for out of Zion will go instruction.”

[2:3]  ¹⁷ tn Heb “the word of the Lord from Jerusalem.”