Discovery BoxPsalms 42:1
ContextBook 2
(Psalms 42-72)
For the music director; a well-written song 2 by the Korahites.
42:1 As a deer 3 longs 4 for streams of water,
so I long 5 for you, O God!
Psalms 44:1
ContextFor the music director; by the Korahites, a well-written song. 7
44:1 O God, we have clearly heard; 8
our ancestors 9 have told us
what you did 10 in their days,
in ancient times. 11
Psalms 53:1-2
ContextFor the music director; according to the machalath style; 13 a well-written song 14 by David.
53:1 Fools say to themselves, 15 “There is no God.” 16
They sin and commit evil deeds; 17
none of them does what is right. 18
53:2 God looks down from heaven 19 at the human race, 20
to see if there is anyone who is wise 21 and seeks God. 22
Psalms 54:1
ContextFor the music director, to be accompanied by stringed instruments; a well-written song 24 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 25
54:1 O God, deliver me by your name! 26
Vindicate me 27 by your power!
Psalms 88:1
ContextA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 29 a well-written song 30 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 31
By day I cry out
and at night I pray before you. 32
Psalms 142:1
ContextA well-written song 34 by David, when he was in the cave; 35 a prayer.
142:1 To the Lord I cry out; 36
to the Lord I plead for mercy. 37
Psalms 45:1
ContextFor the music director; according to the tune of “Lilies;” 39 by the Korahites, a well-written poem, 40 a love song.
45:1 My heart is stirred by a beautiful song. 41
I say, “I have composed this special song 42 for the king;
my tongue is as skilled as the stylus of an experienced scribe.” 43
Psalms 52:1
ContextFor the music director; a well-written song 45 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 46
52:1 Why do you boast about your evil plans, 47 O powerful man?
God’s loyal love protects me all day long! 48
[42:1] 1 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] 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.
[42:1] 3 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] 4 tn Or “pants [with thirst].”
[42:1] 5 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] 6 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] 7 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] 8 tn Heb “with our ears we have heard.”
[44:1] 9 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.
[44:1] 10 tn Heb “the work you worked.”
[44:1] 11 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] 11 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] 12 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] 13 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] 14 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] 15 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] 16 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] 17 tn Heb “there is none that does good.”
[53:2] 16 sn The picture of the
[53:2] 17 tn Heb “upon the sons of man.”
[53:2] 18 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 19 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[54:1] 21 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] 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.
[54:1] 23 tn Heb “Is not David hiding with us?”
[54:1] 24 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] 25 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[88:1] 26 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] 27 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] 28 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] 29 tn Heb “O
[88:1] 30 tn Heb “[by] day I cry out, in the night before you.”
[142:1] 31 sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
[142:1] 32 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] 33 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] 34 tn Heb “[with] my voice to the
[142:1] 35 tn Heb “[with] my voice to the
[45:1] 36 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] 37 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] 38 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] 39 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
[45:1] 40 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] 41 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] 41 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 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.
[52:1] 43 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] 44 tn Heb “Why do you boast in evil?”
[52:1] 45 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.
