Psalms 45:12

45:12 Rich people from Tyre ¹ 

will seek your favor by bringing a gift. ² 

Psalms 68:29

68:29 as you come out of your temple in Jerusalem! ³ 

Kings bring tribute to you.

Psalms 68:1

Psalm 68 ⁴ 

For the music director; by David, a psalm, a song.

68:1 God springs into action! ⁵ 

His enemies scatter;

his adversaries ⁶  run from him. ⁷ 

Psalms 10:1

Psalm 10 ⁸ 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? ⁹ 

Psalms 10:10

10:10 His victims are crushed and beaten down;

they are trapped in his sturdy nets. ¹⁰ 

Psalms 10:1-2

Psalm 10 ¹¹ 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? ¹² 

10:2 The wicked arrogantly chase the oppressed; ¹³ 

the oppressed are trapped ¹⁴  by the schemes the wicked have dreamed up. ¹⁵ 

Psalms 9:1

Psalm 9 ¹⁶ 

For the music director; according to the alumoth-labben style; ¹⁷  a psalm of David.

9:1 I will thank the Lord with all my heart!

I will tell about all your amazing deeds! ¹⁸ 

Isaiah 43:6

43:6 I will say to the north, ‘Hand them over!’

and to the south, ‘Don’t hold any back!’

Bring my sons from distant lands,

and my daughters from the remote regions of the earth,

Isaiah 49:7

49:7 This is what the Lord,

the protector ¹⁹  of Israel, their Holy One, ²⁰  says

to the one who is despised ²¹  and rejected ²²  by nations, ²³ 

a servant of rulers:

“Kings will see and rise in respect, ²⁴ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Isaiah 60:3

60:3 Nations come to your light,

kings to your bright light.

Isaiah 60:6

60:6 Camel caravans will cover your roads, ²⁵ 

young camels from Midian and Ephah.

All the merchants of Sheba ²⁶  will come,

bringing gold and incense

and singing praises to the Lord. ²⁷ 

Isaiah 60:9

60:9 Indeed, the coastlands ²⁸  look eagerly for me,

the large ships ²⁹  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ³⁰ 

the Holy One of Israel, ³¹  for he has bestowed honor on you.

Matthew 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ³²  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ³³  and myrrh. ³⁴ 

[45:12]  ¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[45:12]  ² tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

[68:29]  ³ tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

[68:1]  ⁴ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

[68:1]  ⁵ tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

[68:1]  ⁶ tn Heb “those who hate him.”

[68:1]  ⁷ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

[10:1]  ⁸ sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  ⁹ tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[10:10]  ¹⁰ tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).

[10:1]  ¹¹ sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  ¹² tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[10:2]  ¹³ tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.

[10:2]  ¹⁴ tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.

[10:2]  ¹⁵ tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).

[9:1]  ¹⁶ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

[9:1]  ¹⁷ tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.

[9:1]  ¹⁸ tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.

[49:7]  ¹⁹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ²⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ²¹ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²² tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²³ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²⁴ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[60:6]  ²⁵ tn Heb “an abundance of camels will cover you.”

[60:6]  ²⁶ tn Heb “all of them, from Sheba.”

[60:6]  ²⁷ tn Heb “and they will announce the praises of the Lord.”

[60:9]  ²⁸ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ²⁹ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ³⁰ tn Heb “to the name of the Lord your God.”

[60:9]  ³¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[2:11]  ³² tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ³³ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ³⁴ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.