Discovery BoxPsalms 32:1
ContextBy David; a well-written song. 2
32:1 How blessed 3 is the one whose rebellious acts are forgiven, 4
whose sin is pardoned! 5
Psalms 47:7
Context47:7 For God is king of the whole earth!
Sing a well-written song! 6
Psalms 14:2
Context14:2 The Lord looks down from heaven 7 at the human race, 8
to see if there is anyone who is wise 9 and seeks God. 10
Psalms 41:1
ContextFor the music director; a psalm of David.
41:1 How blessed 12 is the one who treats the poor properly! 13
When trouble comes, 14 the Lord delivers him. 15
Psalms 55:1
ContextFor the music director, to be accompanied by stringed instruments; a well-written song 17 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 18 my appeal for mercy!
Psalms 74:1
ContextA well-written song 20 by Asaph.
74:1 Why, O God, have you permanently rejected us? 21
Why does your anger burn 22 against the sheep of your pasture?
Psalms 78:1
ContextA well-written song 24 by Asaph.
78:1 Pay attention, my people, to my instruction!
Listen to the words I speak! 25
Psalms 89:1
ContextA well-written song 27 by Ethan the Ezrachite.
89:1 I will sing continually 28 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 29
Psalms 42:1
ContextBook 2
(Psalms 42-72)
For the music director; a well-written song 31 by the Korahites.
42:1 As a deer 32 longs 33 for streams of water,
so I long 34 for you, O God!
Psalms 44:1
ContextFor the music director; by the Korahites, a well-written song. 36
44:1 O God, we have clearly heard; 37
our ancestors 38 have told us
what you did 39 in their days,
in ancient times. 40
Psalms 53:1-2
ContextFor the music director; according to the machalath style; 42 a well-written song 43 by David.
53:1 Fools say to themselves, 44 “There is no God.” 45
They sin and commit evil deeds; 46
none of them does what is right. 47
53:2 God looks down from heaven 48 at the human race, 49
to see if there is anyone who is wise 50 and seeks God. 51
Psalms 54:1
ContextFor the music director, to be accompanied by stringed instruments; a well-written song 53 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 54
54:1 O God, deliver me by your name! 55
Vindicate me 56 by your power!
Psalms 88:1
ContextA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 58 a well-written song 59 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 60
By day I cry out
and at night I pray before you. 61
Psalms 142:1
ContextA well-written song 63 by David, when he was in the cave; 64 a prayer.
142:1 To the Lord I cry out; 65
to the Lord I plead for mercy. 66
Psalms 45:1
ContextFor the music director; according to the tune of “Lilies;” 68 by the Korahites, a well-written poem, 69 a love song.
45:1 My heart is stirred by a beautiful song. 70
I say, “I have composed this special song 71 for the king;
my tongue is as skilled as the stylus of an experienced scribe.” 72
Psalms 52:1
ContextFor the music director; a well-written song 74 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 75
52:1 Why do you boast about your evil plans, 76 O powerful man?
God’s loyal love protects me all day long! 77
[32:1] 1 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
[32:1] 2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[32:1] 3 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
[32:1] 5 tn Heb “covered over.”
[47:7] 6 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
[14:2] 11 sn The picture of the
[14:2] 12 tn Heb “upon the sons of man.”
[14:2] 13 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 14 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
[41:1] 16 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).
[41:1] 17 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[41:1] 18 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
[41:1] 19 tn Heb “in the day of trouble” (see Ps 27:5).
[41:1] 20 tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the
[55:1] 21 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
[55:1] 22 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[55:1] 23 tn Heb “hide yourself from.”
[74:1] 26 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
[74:1] 27 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[74:1] 28 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
[74:1] 29 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
[78:1] 31 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.
[78:1] 32 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.
[78:1] 33 tn Heb “Turn your ear to the words of my mouth.”
[89:1] 36 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 37 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
[89:1] 39 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[42:1] 41 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
[42:1] 42 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[42:1] 43 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
[42:1] 44 tn Or “pants [with thirst].”
[42:1] 45 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[44:1] 46 sn Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.
[44:1] 47 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.
[44:1] 48 tn Heb “with our ears we have heard.”
[44:1] 49 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.
[44:1] 50 tn Heb “the work you worked.”
[44:1] 51 tn Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2-3 indicate.
[53:1] 51 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the
[53:1] 52 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
[53:1] 53 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[53:1] 54 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[53:1] 55 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[53:1] 56 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[53:1] 57 tn Heb “there is none that does good.”
[53:2] 56 sn The picture of the
[53:2] 57 tn Heb “upon the sons of man.”
[53:2] 58 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 59 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[54:1] 61 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.
[54:1] 62 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[54:1] 63 tn Heb “Is not David hiding with us?”
[54:1] 64 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).
[54:1] 65 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[88:1] 66 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 67 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 68 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 69 tn Heb “O
[88:1] 70 tn Heb “[by] day I cry out, in the night before you.”
[142:1] 71 sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
[142:1] 72 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[142:1] 73 sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.
[142:1] 74 tn Heb “[with] my voice to the
[142:1] 75 tn Heb “[with] my voice to the
[45:1] 76 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.
[45:1] 77 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).
[45:1] 78 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.
[45:1] 79 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
[45:1] 80 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.
[45:1] 81 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.
[52:1] 81 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 82 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[52:1] 83 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] 84 tn Heb “Why do you boast in evil?”
[52:1] 85 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
