Psalms 16:9

16:9 So my heart rejoices

and I am happy; ¹ 

My life is safe. ² 

Psalms 27:2

27:2 When evil men attack me ³ 

to devour my flesh, ⁴ 

when my adversaries and enemies attack me, ⁵ 

they stumble and fall. ⁶ 

Psalms 38:3

38:3 My whole body is sick because of your judgment; ⁷ 

I am deprived of health because of my sin. ⁸ 

Psalms 56:4

56:4 In God – I boast in his promise ⁹  –

in God I trust, I am not afraid.

What can mere men ¹⁰  do to me? ¹¹ 

Psalms 79:2

79:2 They have given the corpses of your servants

to the birds of the sky; ¹² 

the flesh of your loyal followers

to the beasts of the earth.

Psalms 145:21

145:21 My mouth will praise the Lord. ¹³ 

Let all who live ¹⁴  praise his holy name forever!

[16:9]  ¹ tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[16:9]  ² tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.

[27:2]  ³ tn Heb “draw near to me.”

[27:2]  ⁴ sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).

[27:2]  ⁵ tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.

[27:2]  ⁶ 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.”

[38:3]  ⁵ tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.

[38:3]  ⁶ tn Heb “there is no health in my bones from before my sin.”

[56:4]  ⁷ tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.

[56:4]  ⁸ tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.

[56:4]  ⁹ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

[79:2]  ⁹ tn Heb “[as] food for the birds of the sky.”

[145:21]  ¹¹ tn Heb “the praise of the Lord my mouth will speak.”

[145:21]  ¹² tn Heb “all flesh.”