Psalms 104:8

104:8 as the mountains rose up,

and the valleys went down –

to the place you appointed for them. ¹ 

Psalms 104:10

104:10 He turns springs into streams; ² 

they flow between the mountains.

Psalms 65:13

65:13 The meadows are clothed with sheep,

and the valleys are covered with grain.

They shout joyfully, yes, they sing.

Psalms 84:6

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 

Psalms 108:7

108:7 God has spoken in his sanctuary: ⁷ 

“I will triumph! I will parcel out Shechem,

the valley of Succoth I will measure off. ⁸ 

Psalms 60:6

60:6 God has spoken in his sanctuary: ⁹ 

“I will triumph! I will parcel out Shechem;

the Valley of Succoth I will measure off. ¹⁰ 

Psalms 23:4

23:4 Even when I must walk through the darkest valley, ¹¹ 

I fear ¹²  no danger, ¹³ 

for you are with me;

your rod and your staff reassure me. ¹⁴ 

Psalms 60:1

Psalm 60 ¹⁵ 

For the music director; according to the shushan-eduth style; ¹⁶  a prayer ¹⁷  of David written to instruct others. ¹⁸  It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down ¹⁹  12,000 Edomites ²⁰  in the Valley of Salt. ²¹ 

60:1 O God, you have rejected us. ²² 

You suddenly turned on us in your anger. ²³ 

Please restore us! ²⁴ 

Psalms 110:6

110:6 He executes judgment ²⁵  against ²⁶  the nations;

he fills the valleys with corpses; ²⁷ 

he shatters their heads over the vast battlefield. ²⁸ 

Psalms 74:15

74:15 You broke open the spring and the stream; ²⁹ 

you dried up perpetually flowing rivers. ³⁰ 

Psalms 18:15

18:15 The depths ³¹  of the sea ³²  were exposed;

the inner regions ³³  of the world were uncovered

by ³⁴  your battle cry, ³⁵  Lord,

by the powerful breath from your nose. ³⁶ 

[104:8]  ¹ tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”

[104:10]  ² tn Heb “[the] one who sends springs into streams.” Another option is to translate, “he sends streams [i.e., streams that originate from springs] into the valleys” (cf. NIV).

[84:6]  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.”

[84:6]  ⁴ tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, “he [God] makes it [the valley] [into] a spring.”

[84:6]  ⁵ tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).

[84:6]  ⁶ tc The MT reads בְּרָכוֹת (bÿrakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (bÿrekhot, “pools”).

[108:7]  ⁴ tn Heb “in his holy place.”

[108:7]  ⁵ sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.

[60:6]  ⁵ tn Heb “in his holy place.”

[60:6]  ⁶ sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.

[23:4]  ⁶ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

[23:4]  ⁷ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ⁸ tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

[23:4]  ⁹ tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

[60:1]  ⁷ sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.

[60:1]  ⁸ tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.

[60:1]  ⁹ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[60:1]  ¹⁰ tn Heb “to teach.”

[60:1]  ¹¹ tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.

[60:1]  ¹² tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).

[60:1]  ¹³ sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.

[60:1]  ¹⁴ sn You have rejected us. See Pss 43:2; 44:9, 23.

[60:1]  ¹⁵ tn Heb “you broke out upon us, you were angry.”

[60:1]  ¹⁶ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[110:6]  ⁸ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

[110:6]  ⁹ tn Or “among.”

[110:6]  ¹⁰ tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

[110:6]  ¹¹ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

[74:15]  ⁹ sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41).

[74:15]  ¹⁰ sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4).

[18:15]  ¹⁰ tn Or “channels.”

[18:15]  ¹¹ tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

[18:15]  ¹² tn Or “foundations.”

[18:15]  ¹³ tn Heb “from.” The preposition has a causal sense here.

[18:15]  ¹⁴ tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[18:15]  ¹⁵ tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.