Psalms 33:16

33:16 No king is delivered by his vast army;

a warrior is not saved by his great might.

Psalms 49:10

49:10 Surely ¹  one sees ²  that even wise people die; ³ 

fools and spiritually insensitive people all pass away ⁴ 

and leave their wealth to others. ⁵ 

Psalms 59:11

59:11 Do not strike them dead suddenly,

because then my people might forget the lesson. ⁶ 

Use your power to make them homeless vagabonds and then bring them down,

O Lord who shields us! ⁷ 

Psalms 76:5

76:5 The bravehearted ⁸  were plundered; ⁹ 

they “fell asleep.” ¹⁰ 

All the warriors were helpless. ¹¹ 

Psalms 110:3

110:3 Your people willingly follow you ¹²  when you go into battle. ¹³ 

On the holy hills ¹⁴  at sunrise ¹⁵  the dew of your youth ¹⁶  belongs to you. ¹⁷ 

Psalms 118:15

118:15 They celebrate deliverance in the tents of the godly. ¹⁸ 

The Lord’s right hand conquers, ¹⁹ 

[49:10]  ¹ tn The particle כִּי (ki) is understood here as asseverative (emphatic).

[49:10]  ² tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).

[49:10]  ³ tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.

[49:10]  ⁴ tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

[49:10]  ⁵ sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.

[59:11]  ¹ tn Heb “do not kill them, lest my people forget.”

[59:11]  ² tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”

[76:5]  ¹ tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).

[76:5]  ² tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).

[76:5]  ³ tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”

[76:5]  ⁴ tn Heb “and all the men of strength did not find their hands.”

[110:3]  ¹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ² tn Heb “in the day of your power.”

[110:3]  ³ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁴ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁵ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁶ tn Heb “to you [is].”

[118:15]  ¹ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

[118:15]  ² tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).