Psalms 49:13

49:13 This is the destiny of fools, ¹ 

and of those who approve of their philosophy. ²  (Selah)

Psalms 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ³ 

God is our shelter! (Selah)

Psalms 108:1

Psalm 108 ⁴ 

A song, a psalm of David.

108:1 I am determined, ⁵  O God!

I will sing and praise you with my whole heart. ⁶ 

Psalms 140:12

140:12 I know ⁷  that the Lord defends the cause of the oppressed

and vindicates the poor. ⁸ 

Psalms 146:3

146:3 Do not trust in princes,

or in human beings, who cannot deliver! ⁹ 

[49:13]  ¹ tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.

[49:13]  ² tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.

[62:8]  ³ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[108:1]  ⁵ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ⁶ tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[108:1]  ⁷ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[140:12]  ⁷ tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.

[140:12]  ⁸ tn Heb “and the just cause of the poor.”

[146:3]  ⁹ tn Heb “in a son of man, to whom there is no deliverance.”