Psalms 3:3

3:3 But you, Lord, are a shield that protects me; ¹ 

you are my glory ²  and the one who restores me. ³ 

Psalms 110:7

110:7 From the stream along the road he drinks;

then he lifts up his head. ⁴ 

Genesis 40:13

40:13 In three more days Pharaoh will reinstate you ⁵  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ⁶  when you were cupbearer.

Genesis 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ⁷  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Genesis 40:2

40:2 Pharaoh was enraged with his two officials, ⁸  the cupbearer and the baker,

Genesis 25:27

25:27 When the boys grew up, Esau became a skilled ⁹  hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. ¹⁰ 

[3:3]  ¹ tn Heb “a shield round about me.”

[3:3]  ² tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

[3:3]  ³ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

[110:7]  ⁴ tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).

[40:13]  ⁵ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ⁶ tn Heb “according to the former custom.”

[40:20]  ⁷ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[40:2]  ⁸ tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.

[25:27]  ⁹ tn Heb “knowing.”

[25:27]  ¹⁰ tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”