Discovery BoxPsalms 51:1--65:13
ContextFor the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. 2
51:1 Have mercy on me, O God, because of 3 your loyal love!
Because of 4 your great compassion, wipe away my rebellious acts! 5
51:2 Wash away my wrongdoing! 6
Cleanse me of my sin! 7
51:3 For I am aware of 8 my rebellious acts;
I am forever conscious of my sin. 9
51:4 Against you – you above all 10 – I have sinned;
I have done what is evil in your sight.
So 11 you are just when you confront me; 12
you are right when you condemn me. 13
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 14
51:6 Look, 15 you desire 16 integrity in the inner man; 17
you want me to possess wisdom. 18
51:7 Sprinkle me 19 with water 20 and I will be pure; 21
wash me 22 and I will be whiter than snow. 23
51:8 Grant me the ultimate joy of being forgiven! 24
May the bones 25 you crushed rejoice! 26
51:9 Hide your face 27 from my sins!
Wipe away 28 all my guilt!
51:10 Create for me a pure heart, O God! 29
Renew a resolute spirit within me! 30
Do not take your Holy Spirit 32 away from me! 33
51:12 Let me again experience the joy of your deliverance!
Sustain me by giving me the desire to obey! 34
51:13 Then I will teach 35 rebels your merciful ways, 36
and sinners will turn 37 to you.
51:14 Rescue me from the guilt of murder, 38 O God, the God who delivers me!
Then my tongue will shout for joy because of your deliverance. 39
51:15 O Lord, give me the words! 40
Then my mouth will praise you. 41
51:16 Certainly 42 you do not want a sacrifice, or else I would offer it; 43
you do not desire a burnt sacrifice. 44
51:17 The sacrifices God desires are a humble spirit 45 –
O God, a humble and repentant heart 46 you will not reject. 47
51:18 Because you favor Zion, do what is good for her! 48
Fortify 49 the walls of Jerusalem! 50
51:19 Then you will accept 51 the proper sacrifices, burnt sacrifices and whole offerings;
then bulls will be sacrificed 52 on your altar. 53
For the music director; a well-written song 55 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 56
52:1 Why do you boast about your evil plans, 57 O powerful man?
God’s loyal love protects me all day long! 58
52:2 Your tongue carries out your destructive plans; 59
it is as effective as a sharp razor, O deceiver. 60
52:3 You love evil more than good,
lies more than speaking the truth. 61 (Selah)
52:4 You love to use all the words that destroy, 62
and the tongue that deceives.
52:5 Yet 63 God will make you a permanent heap of ruins. 64
He will scoop you up 65 and remove you from your home; 66
he will uproot you from the land of the living. (Selah)
52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 67
52:7 “Look, here is the man who would not make 68 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 69
52:8 But I 70 am like a flourishing 71 olive tree in the house of God;
I continually 72 trust in God’s loyal love.
52:9 I will continually 73 thank you when 74 you execute judgment; 75
I will rely 76 on you, 77 for your loyal followers know you are good. 78
For the music director; according to the machalath style; 80 a well-written song 81 by David.
53:1 Fools say to themselves, 82 “There is no God.” 83
They sin and commit evil deeds; 84
none of them does what is right. 85
53:2 God looks down from heaven 86 at the human race, 87
to see if there is anyone who is wise 88 and seeks God. 89
they are all morally corrupt. 91
None of them does what is right, 92
not even one!
53:4 All those who behave wickedly 93 do not understand 94 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:5 They are absolutely terrified, 95
even by things that do not normally cause fear. 96
For God annihilates 97 those who attack you. 98
You are able to humiliate them because God has rejected them. 99
53:6 I wish the deliverance 100 of Israel would come from Zion!
When God restores the well-being of his people, 101
may Jacob rejoice, 102
may Israel be happy! 103
For the music director, to be accompanied by stringed instruments; a well-written song 105 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 106
54:1 O God, deliver me by your name! 107
Vindicate me 108 by your power!
54:2 O God, listen to my prayer!
Pay attention to what I say! 109
54:3 For foreigners 110 attack me; 111
ruthless men, who do not respect God, seek my life. 112 (Selah)
54:4 Look, God is my deliverer! 113
The Lord is among those who support me. 114
54:5 May those who wait to ambush me 115 be repaid for their evil! 116
As a demonstration of your faithfulness, 117 destroy them!
54:6 With a freewill offering I will sacrifice 118 to you!
I will give thanks to your name, O Lord, for it is good!
54:7 Surely 119 he rescues me from all trouble, 120
and I triumph over my enemies. 121
For the music director, to be accompanied by stringed instruments; a well-written song 123 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 124 my appeal for mercy!
55:2 Pay attention to me and answer me!
I am so upset 125 and distressed, 126 I am beside myself, 127
55:3 because of what the enemy says, 128
and because of how the wicked 129 pressure me, 130
for they hurl trouble 131 down upon me 132
and angrily attack me.
55:4 My heart beats violently 133 within me;
the horrors of death overcome me. 134
55:5 Fear and panic overpower me; 135
terror overwhelms 136 me.
55:6 I say, 137 “I wish I had wings like a dove!
I would fly away and settle in a safe place!
55:7 Look, I will escape to a distant place;
I will stay in the wilderness. (Selah)
55:8 I will hurry off to a place that is safe
from the strong wind 138 and the gale.”
55:9 Confuse them, 139 O Lord!
Frustrate their plans! 140
For I see violence and conflict in the city.
55:10 Day and night they walk around on its walls, 141
while wickedness and destruction 142 are within it.
55:11 Disaster is within it;
violence 143 and deceit do not depart from its public square.
55:12 Indeed, 144 it is not an enemy who insults me,
or else I could bear it;
it is not one who hates me who arrogantly taunts me, 145
or else I could hide from him.
55:13 But it is you, 146 a man like me, 147
my close friend in whom I confided. 148
55:14 We would share personal thoughts with each other; 149
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 150
May they go down alive into Sheol! 151
For evil is in their dwelling place and in their midst.
55:16 As for me, I will call out to God,
and the Lord will deliver me.
55:17 During the evening, morning, and noontime
I will lament and moan, 152
55:18 He will rescue 155 me and protect me from those who attack me, 156
even though 157 they greatly outnumber me. 158
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 159 (Selah)
They refuse to change,
and do not fear God. 160
55:20 He 161 attacks 162 his friends; 163
he breaks his solemn promises to them. 164
55:21 His words are as smooth as butter, 165
but he harbors animosity in his heart. 166
His words seem softer than oil,
but they are really like sharp swords. 167
55:22 Throw your burden 168 upon the Lord,
and he will sustain you. 169
He will never allow the godly to be upended. 170
55:23 But you, O God, will bring them 171 down to the deep Pit. 172
Violent and deceitful people 173 will not live even half a normal lifespan. 174
But as for me, I trust in you.
For the music director; according to the yonath-elem-rechovim style; 176 a prayer 177 of David, written when the Philistines captured him in Gath. 178
56:1 Have mercy on me, O God, for men are attacking me! 179
All day long hostile enemies 180 are tormenting me. 181
56:2 Those who anticipate my defeat 182 attack me all day long.
Indeed, 183 many are fighting against me, O Exalted One. 184
I trust in you.
56:4 In God – I boast in his promise 186 –
in God I trust, I am not afraid.
What can mere men 187 do to me? 188
56:5 All day long they cause me trouble; 189
they make a habit of plotting my demise. 190
56:6 They stalk 191 and lurk; 192
they watch my every step, 193
as 194 they prepare to take my life. 195
56:7 Because they are bent on violence, do not let them escape! 196
In your anger 197 bring down the nations, 198 O God!
56:8 You keep track of my misery. 199
Put my tears in your leather container! 200
Are they not recorded in your scroll? 201
56:9 My enemies will turn back when I cry out to you for help; 202
I know that God is on my side. 203
56:10 In God – I boast in his promise 204 –
in the Lord – I boast in his promise 205 –
56:11 in God I trust, I am not afraid.
What can mere men 206 do to me? 207
56:12 I am obligated to fulfill the vows I made to you, O God; 208
I will give you the thank-offerings you deserve, 209
56:13 when you deliver 210 my life from death.
You keep my feet from stumbling, 211
so that I might serve 212 God as I enjoy life. 213
For the music director; according to the al-tashcheth style; 215 a prayer 216 of David, written when he fled from Saul into the cave. 217
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 218
In the shadow of your wings 219 I take shelter
until trouble passes.
57:2 I cry out for help to the sovereign God, 220
to the God who vindicates 221 me.
57:3 May he send help from heaven and deliver me 222
from my enemies who hurl insults! 223 (Selah)
May God send his loyal love and faithfulness!
57:4 I am surrounded by lions;
I lie down 224 among those who want to devour me; 225
men whose teeth are spears and arrows,
whose tongues are a sharp sword. 226
57:5 Rise up 227 above the sky, O God!
May your splendor cover the whole earth! 228
57:6 They have prepared a net to trap me; 229
I am discouraged. 230
They have dug a pit for me. 231
They will fall 232 into it! (Selah)
57:7 I am determined, 233 O God! I am determined!
I will sing and praise you!
Awake, O stringed instrument and harp!
I will wake up at dawn! 235
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 236
57:10 For your loyal love extends beyond the sky, 237
and your faithfulness reaches the clouds.
57:11 Rise up 238 above the sky, O God!
May your splendor cover the whole earth! 239
For the music director; according to the al-tashcheth style; 241 a prayer 242 of David.
58:1 Do you rulers really pronounce just decisions? 243
Do you judge people 244 fairly?
58:2 No! 245 You plan how to do what is unjust; 246
you deal out violence in the earth. 247
58:3 The wicked turn aside from birth; 248
liars go astray as soon as they are born. 249
58:4 Their venom is like that of a snake, 250
like a deaf serpent 251 that does not hear, 252
58:5 that does not respond to 253 the magicians,
or to a skilled snake-charmer.
58:6 O God, break the teeth in their mouths!
Smash the jawbones of the lions, O Lord!
58:7 Let them disappear 254 like water that flows away! 255
Let them wither like grass! 256
58:8 Let them be 257 like a snail that melts away as it moves along! 258
Let them be like 259 stillborn babies 260 that never see the sun!
58:9 Before the kindling is even placed under your pots, 261
he 262 will sweep it away along with both the raw and cooked meat. 263
58:10 The godly 264 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 265 observers 266 will say,
“Yes indeed, the godly are rewarded! 267
Yes indeed, there is a God who judges 268 in the earth!”
For the music director; according to the al-tashcheth style; 270 a prayer 271 of David, written when Saul sent men to surround his house and murder him. 272
59:1 Deliver me from my enemies, my God!
Protect me 273 from those who attack me! 274
59:2 Deliver me from evildoers! 275
Rescue me from violent men! 276
59:3 For look, they wait to ambush me; 277
powerful men stalk 278 me,
but not because I have rebelled or sinned, O Lord. 279
59:4 Though I have done nothing wrong, 280 they are anxious to attack. 281
Spring into action and help me! Take notice of me! 282
59:5 You, O Lord God, the invincible warrior, 283 the God of Israel,
rouse yourself and punish 284 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
59:6 They return in the evening;
they growl 285 like a dog
and prowl around outside 286 the city.
59:7 Look, they hurl insults at me
and openly threaten to kill me, 287
for they say, 288
“Who hears?”
59:8 But you, O Lord, laugh in disgust at them; 289
you taunt 290 all the nations.
59:9 You are my source of strength! I will wait for you! 291
For God is my refuge. 292
59:10 The God who loves me will help me; 293
God will enable me to triumph over 294 my enemies. 295
59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 296
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 297
59:12 They speak sinful words. 298
So let them be trapped by their own pride
and by the curses and lies they speak!
59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
59:14 They return in the evening;
they growl 299 like a dog
and prowl around outside 300 the city.
59:15 They wander around looking for something to eat;
they refuse to sleep until they are full. 301
59:16 As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge 302
and my place of shelter when I face trouble. 303
59:17 You are my source of strength! I will sing praises to you! 304
For God is my refuge, 305 the God who loves me. 306
For the music director; according to the shushan-eduth style; 308 a prayer 309 of David written to instruct others. 310 It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 311 12,000 Edomites 312 in the Valley of Salt. 313
60:1 O God, you have rejected us. 314
You suddenly turned on us in your anger. 315
Please restore us! 316
60:2 You made the earth quake; you split it open. 317
Repair its breaches, for it is ready to fall. 318
60:3 You have made your people experience hard times; 319
you have made us drink intoxicating wine. 320
60:4 You have given your loyal followers 321 a rallying flag,
so that they might seek safety from the bow. 322 (Selah)
60:5 Deliver by your power 323 and answer me, 324
so that the ones you love may be safe. 325
60:6 God has spoken in his sanctuary: 326
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 327
60:7 Gilead belongs to me,
as does Manasseh! 328
Ephraim is my helmet, 329
Judah my royal scepter. 330
60:8 Moab is my washbasin. 331
I will make Edom serve me. 332
I will shout in triumph over Philistia.” 333
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 334
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 335
60:12 By God’s power we will conquer; 336
he will trample down 337 our enemies.
For the music director; to be played on a stringed instrument; written by David.
61:1 O God, hear my cry for help!
Pay attention to my prayer!
61:2 From the most remote place on earth 339
I call out to you in my despair. 340
Lead me 341 up to an inaccessible rocky summit! 342
61:3 Indeed, 343 you are 344 my shelter,
a strong tower that protects me from the enemy. 345
61:4 I will be a permanent guest in your home; 346
I will find shelter in the protection of your wings. 347 (Selah)
61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 348
61:6 Give the king long life!
Make his lifetime span several generations! 349
61:7 May he reign 350 forever before God!
Decree that your loyal love and faithfulness should protect him. 351
61:8 Then I will sing praises to your name continually, 352
as I fulfill 353 my vows day after day.
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 355
he is the one who delivers me. 356
62:2 He alone is my protector 357 and deliverer.
He is my refuge; 358 I will not be upended. 359
62:3 How long will you threaten 360 a man?
All of you are murderers, 361
as dangerous as a leaning wall or an unstable fence. 362
62:4 They 363 spend all their time planning how to bring him 364 down. 365
They love to use deceit; 366
they pronounce blessings with their mouths,
but inwardly they utter curses. 367 (Selah)
62:5 Patiently wait for God alone, my soul! 368
For he is the one who gives me confidence. 369
62:6 He alone is my protector 370 and deliverer.
He is my refuge; 371 I will not be upended. 372
62:7 God delivers me and exalts me;
God is my strong protector and my shelter. 373
62:8 Trust in him at all times, you people!
Pour out your hearts before him! 374
God is our shelter! (Selah)
62:9 Men are nothing but a mere breath;
human beings are unreliable. 375
When they are weighed in the scales,
all of them together are lighter than air. 376
62:10 Do not trust in what you can gain by oppression! 377
Do not put false confidence in what you can gain by robbery! 378
If wealth increases, do not become attached to it! 379
62:11 God has declared one principle;
two principles I have heard: 380
God is strong, 381
62:12 and you, O Lord, demonstrate loyal love. 382
For you repay men for what they do. 383
A psalm of David, written when he was in the Judean wilderness. 385
63:1 O God, you are my God! I long for you! 386
My soul thirsts 387 for you,
my flesh yearns for you,
in a dry and parched 388 land where there is no water.
63:2 Yes, 389 in the sanctuary I have seen you, 390
and witnessed 391 your power and splendor.
63:3 Because 392 experiencing 393 your loyal love is better than life itself,
my lips will praise you.
63:4 For this reason 394 I will praise you while I live;
in your name I will lift up my hands. 395
63:5 As if with choice meat 396 you satisfy my soul. 397
My mouth joyfully praises you, 398
63:6 whenever 399 I remember you on my bed,
and think about you during the nighttime hours.
63:7 For you are my deliverer; 400
under your wings 401 I rejoice.
63:8 My soul 402 pursues you; 403
your right hand upholds me.
63:9 Enemies seek to destroy my life, 404
but they will descend into the depths of the earth. 405
63:10 Each one will be handed over to the sword; 406
their corpses will be eaten by jackals. 407
63:11 But the king 408 will rejoice in God;
everyone who takes oaths in his name 409 will boast,
for the mouths of those who speak lies will be shut up. 410
For the music director; a psalm of David.
64:1 Listen to me, 412 O God, as I offer my lament!
Protect 413 my life from the enemy’s terrifying attacks. 414
64:2 Hide me from the plots of evil men,
from the crowd of evildoers. 415
64:3 They 416 sharpen their tongues like a sword;
they aim their arrow, a slanderous charge, 417
64:4 in order to shoot down the innocent 418 in secluded places.
They shoot at him suddenly and are unafraid of retaliation. 419
64:5 They encourage one another to carry out their evil deed. 420
They plan how to hide 421 snares,
and boast, 422 “Who will see them?” 423
64:6 They devise 424 unjust schemes;
they disguise 425 a well-conceived plot. 426
Man’s inner thoughts cannot be discovered. 427
64:7 But God will shoot 428 at them;
suddenly they will be 429 wounded by an arrow. 430
64:8 Their slander will bring about their demise. 431
All who see them will shudder, 432
64:9 and all people will fear. 433
They will proclaim 434 what God has done,
and reflect on his deeds.
64:10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright 435 will boast. 436
For the music director; a psalm of David, a song.
65:1 Praise awaits you, 438 O God, in Zion.
Vows made to you are fulfilled.
all people approach you. 440
65:3 Our record of sins overwhelms me, 441
but you forgive 442 our acts of rebellion.
65:4 How blessed 443 is the one whom you choose,
and allow to live in your palace courts. 444
May we be satisfied with the good things of your house –
your holy palace. 445
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 446
All the ends of the earth trust in you, 447
as well as those living across the wide seas. 448
65:6 You created the mountains by your power, 449
and demonstrated your strength. 450
65:7 You calm the raging seas 451
and their roaring waves,
as well as the commotion made by the nations. 452
65:8 Even those living in the most remote areas are awestruck by your acts; 453
you cause those living in the east and west to praise you. 454
65:9 You visit the earth and give it rain; 455
you make it rich and fertile 456
with overflowing streams full of water. 457
You provide grain for them, 458
for you prepare the earth to yield its crops. 459
65:10 You saturate 460 its furrows,
and soak 461 its plowed ground. 462
With rain showers you soften its soil, 463
and make its crops grow. 464
65:11 You crown the year with your good blessings, 465
and you leave abundance in your wake. 466
65:12 The pastures in the wilderness glisten with moisture, 467
and the hills are clothed with joy. 468
65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
[51:1] 1 sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586
[51:1] 2 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”
[51:1] 3 tn Or “according to.”
[51:1] 4 tn Or “according to.”
[51:1] 5 tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”
[51:2] 6 tn Heb “Thoroughly wash me from my wrongdoing.”
[51:2] 7 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.
[51:3] 12 tn Heb “and my sin [is] in front of me continually.”
[51:4] 16 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”
[51:4] 17 tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.
[51:4] 18 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).
[51:4] 19 tn Heb “when you judge.”
[51:5] 21 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
[51:6] 26 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
[51:6] 27 tn The perfect is used in a generalizing sense here.
[51:6] 28 tn Heb “in the covered [places],” i.e., in the inner man.
[51:6] 29 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).
[51:7] 31 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 32 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
[51:7] 33 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
[51:7] 34 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 35 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
[51:8] 36 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.
[51:8] 37 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.
[51:8] 38 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
[51:9] 41 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”
[51:9] 42 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.
[51:10] 46 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
[51:10] 47 tn Heb “and a reliable spirit renew in my inner being.”
[51:11] 51 tn Heb “do not cast me away from before you.”
[51:11] 52 sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”
[51:11] 53 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).
[51:12] 56 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:13] 61 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.
[51:13] 62 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).
[51:13] 63 tn Or “return,” i.e., in repentance.
[51:14] 66 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
[51:14] 67 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
[51:15] 71 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:15] 72 tn Heb “and my mouth will declare your praise.”
[51:16] 76 tn Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.
[51:16] 77 tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)
[51:16] 78 sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.
[51:17] 81 tn Heb “a broken spirit.”
[51:17] 82 tn Heb “a broken and crushed heart.”
[51:18] 86 tn Heb “do what is good for Zion in your favor.”
[51:18] 87 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:18] 88 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[51:19] 91 tn Or “desire, take delight in.”
[51:19] 92 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.
[51:19] 93 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.
[52:1] 96 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 97 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] 98 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] 99 tn Heb “Why do you boast in evil?”
[52:1] 100 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.
[52:2] 101 tn Heb “destruction your tongue devises.”
[52:2] 102 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[52:3] 106 tn Or “deceit more than speaking what is right.”
[52:4] 111 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
[52:5] 116 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 117 tn Heb “will tear you down forever.”
[52:5] 118 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 119 tn Heb “from [your] tent.”
[52:6] 121 tn Heb “and the godly will see and will fear and at him will laugh.”
[52:7] 126 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 127 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[52:8] 131 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
[52:8] 132 tn Or “luxuriant, green, leafy.”
[52:8] 133 tn Or, hyperbolically, “forever and ever.”
[52:9] 136 tn Or, hyperbolically, “forever.”
[52:9] 138 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
[52:9] 140 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 141 tn Heb “for it is good in front of your loyal followers.”
[53:1] 141 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] 142 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] 143 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] 144 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] 145 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] 146 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] 147 tn Heb “there is none that does good.”
[53:2] 146 sn The picture of the
[53:2] 147 tn Heb “upon the sons of man.”
[53:2] 148 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 149 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[53:3] 151 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
[53:3] 152 tn Heb “together they are corrupt.”
[53:3] 153 tn Heb “there is none that does good.”
[53:4] 156 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
[53:4] 157 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
[53:5] 161 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
[53:5] 162 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
[53:5] 163 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
[53:5] 164 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
[53:5] 165 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
[53:6] 166 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 167 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 168 tn The verb form is jussive.
[53:6] 169 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[54:1] 171 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] 172 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] 173 tn Heb “Is not David hiding with us?”
[54:1] 174 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] 175 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[54:2] 176 tn Heb “to the words of my mouth.”
[54:3] 181 tc Many medieval Hebrew
[54:3] 182 tn Heb “rise against me.”
[54:3] 183 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[54:4] 187 tn Or “sustain my life.”
[54:5] 191 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.
[54:5] 192 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.
[54:5] 193 tn Heb “in [or “by”] your faithfulness.”
[54:6] 196 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
[54:7] 201 tn Or “for,” indicating a more specific reason why he will praise the
[54:7] 202 tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.
[54:7] 203 tn Heb “and on my enemies my eyes look.”
[55:1] 206 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] 207 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] 208 tn Heb “hide yourself from.”
[55:2] 211 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
[55:2] 212 tn Heb “in my complaint.”
[55:2] 213 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).
[55:3] 216 tn Heb “because of [the] voice of [the] enemy.”
[55:3] 217 tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.
[55:3] 218 tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).
[55:3] 219 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
[55:3] 220 tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).
[55:4] 221 tn Heb “shakes, trembles.”
[55:4] 222 tn Heb “the terrors of death have fallen on me.”
[55:5] 226 tn Heb “fear and trembling enter into me.”
[55:5] 227 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[55:6] 231 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
[55:8] 236 tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).
[55:9] 241 tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).
[55:9] 242 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
[55:10] 246 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
[55:10] 247 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[55:11] 251 tn Or “injury, harm.”
[55:12] 257 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 261 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 262 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 263 tn Heb “my close friend, one known by me.”
[55:14] 266 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
[55:15] 271 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
[55:15] 272 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[55:17] 276 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
[55:17] 277 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
[55:17] 278 tn Heb “my voice.”
[55:18] 281 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
[55:18] 282 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
[55:18] 284 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.
[55:19] 286 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).
[55:19] 287 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[55:20] 291 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
[55:20] 292 tn Heb “stretches out his hand against.”
[55:20] 293 tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”
[55:20] 294 tn Heb “he violates his covenant.”
[55:21] 296 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
[55:21] 297 tn Heb “and war [is in] his heart.”
[55:21] 298 tn Heb “his words are softer than oil, but they are drawn swords.”
[55:22] 301 tn The Hebrew noun occurs only here.
[55:22] 302 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
[55:22] 303 tn Heb “he will never allow swaying for the righteous.”
[55:23] 306 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
[55:23] 307 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
[55:23] 308 tn Heb “men of bloodshed and deceit.”
[55:23] 309 tn Heb “will not divide in half their days.”
[56:1] 311 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
[56:1] 312 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
[56:1] 313 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[56:1] 314 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
[56:1] 315 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”
[56:1] 316 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
[56:1] 317 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
[56:2] 316 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
[56:2] 318 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The
[56:3] 321 tn Heb “[in] a day.”
[56:4] 326 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 327 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 328 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:5] 331 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
[56:5] 332 tn Heb “against me [are] all their thoughts for harm.”
[56:6] 336 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.
[56:6] 339 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
[56:6] 340 tn Heb “they wait [for] my life.”
[56:7] 341 tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”
[56:7] 342 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
[56:7] 343 tn Or perhaps “people” in a general sense.
[56:8] 346 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”
[56:8] 347 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.
[56:8] 348 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
[56:9] 351 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
[56:9] 352 tn Heb “this I know, that God is for me.”
[56:10] 356 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 357 tn The phrase “in the
[56:11] 361 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 362 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:12] 366 tn Heb “upon me, O God, [are] your vows.”
[56:12] 367 tn Heb “I will repay thank-offerings to you.”
[56:13] 371 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
[56:13] 372 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
[56:13] 373 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
[56:13] 374 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
[57:1] 376 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
[57:1] 377 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.
[57:1] 378 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[57:1] 379 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid 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.
[57:1] 380 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[57:1] 381 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
[57:2] 381 tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[57:2] 382 tn Or “avenges in favor of.”
[57:3] 386 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
[57:3] 387 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
[57:4] 391 tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).
[57:4] 392 tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).
[57:4] 393 tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”
[57:5] 396 tn Or “be exalted.”
[57:5] 397 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[57:6] 401 tn Heb “for my feet.”
[57:6] 402 tn Heb “my life bends low.” 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).
[57:6] 403 tn Heb “before me.”
[57:6] 404 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.
[57:7] 406 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.
[57:8] 411 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “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 (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. 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.”
[57:8] 412 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
[57:9] 416 tn Or “the peoples.”
[57:10] 421 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
[57:11] 426 tn Or “be exalted.”
[57:11] 427 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[58:1] 431 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
[58:1] 432 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.
[58:1] 433 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[58:1] 434 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
[58:1] 435 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)
[58:2] 436 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
[58:2] 437 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
[58:2] 438 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
[58:3] 441 tn Heb “from the womb.”
[58:3] 442 tn Heb “speakers of a lie go astray from the womb.”
[58:4] 446 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”
[58:4] 447 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).
[58:4] 448 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).
[58:5] 451 tn Heb “does not listen to the voice of.”
[58:7] 456 tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (ma’as; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.
[58:7] 457 tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”
[58:7] 458 tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(kÿmo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”
[58:8] 461 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.
[58:8] 462 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”
[58:8] 463 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).
[58:8] 464 tn This rare word also appears in Job 3:16 and Eccles 6:3.
[58:9] 466 tn Heb “before your pots perceive thorns.”
[58:9] 467 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 468 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[58:10] 471 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 476 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 477 tn Heb “man.” The singular is representative here.
[58:11] 478 tn Heb “surely [there] is fruit for the godly.”
[58:11] 479 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
[59:1] 481 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
[59:1] 482 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.
[59:1] 483 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[59:1] 484 tn Heb “when Saul sent and they watched his house in order to kill him.”
[59:1] 485 tn Or “make me secure”; Heb “set me on high.”
[59:1] 486 tn Heb “from those who raise themselves up [against] me.”
[59:2] 486 tn Heb “from the workers of wickedness.”
[59:2] 487 tn Heb “from men of bloodshed.”
[59:3] 492 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
[59:3] 493 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
[59:4] 496 tn Heb “without sin.”
[59:4] 497 tn Heb “they run and they are determined.”
[59:4] 498 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”
[59:5] 501 tn Heb “
[59:5] 502 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[59:6] 506 tn Or “howl”; or “bark.”
[59:6] 507 tn Heb “go around.”
[59:7] 511 tn Heb “look, they gush forth with their mouth, swords [are] in their lips.”
[59:7] 512 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.
[59:8] 516 sn Laugh in disgust. See Pss 2:4; 37:13.
[59:8] 517 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
[59:9] 521 tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.
[59:9] 522 tn Or “my elevated place” (see Ps 18:2).
[59:10] 526 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”
[59:10] 527 tn Heb “will cause me to look upon.”
[59:10] 528 tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.
[59:11] 531 tn Heb “do not kill them, lest my people forget.”
[59:11] 532 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
[59:12] 536 tn Heb “the sin of their mouth [is] the word of their lips.”
[59:14] 541 tn Or “howl”; or “bark.”
[59:14] 542 tn Heb “go around.”
[59:15] 546 tn Heb “if they are not full, they stay through the night.”
[59:16] 551 tn Or “my elevated place” (see Ps 18:2).
[59:16] 552 tn Heb “and my shelter in the day of my distress.”
[59:17] 556 tn Heb “my strength, to you I will sing praises.”
[59:17] 557 tn Or “my elevated place” (see Ps 18:2).
[59:17] 558 tn Heb “the God of my loyal love.”
[60:1] 561 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
[60:1] 562 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
[60:1] 563 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[60:1] 565 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
[60:1] 566 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
[60:1] 567 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
[60:1] 568 sn You have rejected us. See Pss 43:2; 44:9, 23.
[60:1] 569 tn Heb “you broke out upon us, you were angry.”
[60:1] 570 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[60:2] 566 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.
[60:2] 567 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
[60:3] 571 tn Heb “you have caused your people to see [what is] hard.”
[60:3] 572 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
[60:4] 576 tn Heb “those who fear you.”
[60:4] 577 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[60:5] 581 tn Heb “right hand.”
[60:5] 582 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 583 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 586 tn Heb “in his holy place.”
[60:6] 587 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 591 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 592 tn Heb “the protection of my head.”
[60:7] 593 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 596 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 597 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 598 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 601 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 606 tn Heb “and futile [is] the deliverance of man.”
[60:12] 611 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 612 sn Trample down. On this expression see Ps 44:5.
[61:1] 616 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
[61:2] 621 tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).
[61:2] 622 tn Heb “while my heart faints.”
[61:2] 623 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[61:2] 624 tn Heb “on to a rocky summit [that] is higher than I.”
[61:3] 628 tn Heb “a strong tower from the face of an enemy.”
[61:4] 631 tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).
[61:4] 632 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
[61:5] 636 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
[61:6] 641 tn Heb “days upon days of the king add, his years like generation and generation.”
[61:7] 646 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 647 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[61:8] 652 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[62:1] 656 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
[62:1] 657 tn Heb “only for God [is] there silence [to] my soul.”
[62:1] 658 tn Heb “from him [is] my deliverance.”
[62:2] 661 tn Heb “my high rocky summit.”
[62:2] 662 tn Or “my elevated place” (see Ps 18:2).
[62:2] 663 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:3] 666 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 667 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 668 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[62:4] 671 tn That is, the psalmist’s enemies addressed in the previous verse.
[62:4] 672 tn That is, the generic “man” referred to in the previous verse.
[62:4] 673 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”
[62:4] 674 tn Heb “they delight [in] a lie.”
[62:4] 675 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
[62:5] 676 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
[62:5] 677 tn Heb “for from him [is] my hope.”
[62:6] 681 tn Heb “my high rocky summit.”
[62:6] 682 tn Or “my elevated place” (see Ps 18:2).
[62:6] 683 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.
[62:7] 686 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”
[62:8] 691 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[62:9] 696 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
[62:9] 697 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
[62:10] 701 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 702 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 703 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[62:11] 706 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 707 tn Heb “that strength [belongs] to God.”
[62:12] 711 tn Heb “and to you, O Master, [is] loyal love.”
[62:12] 712 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
[63:1] 716 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
[63:1] 717 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
[63:1] 718 tn Or “I will seek you.”
[63:1] 720 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
[63:2] 721 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 722 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
[63:2] 723 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 726 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
[63:3] 727 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
[63:4] 731 tn Or perhaps “then.”
[63:4] 732 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
[63:5] 736 tn Heb “like fat and fatness.”
[63:5] 738 tn Heb “and [with] lips of joy my mouth praises.”
[63:6] 741 tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.
[63:7] 746 tn Or “[source of] help.”
[63:7] 747 tn Heb “in the shadow of your wings.”
[63:8] 751 tn Or “I.” 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).
[63:8] 752 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
[63:9] 756 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.
[63:9] 757 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.
[63:10] 761 tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).
[63:10] 762 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”
[63:11] 766 sn The psalmist probably refers to himself in the third person here.
[63:11] 767 tn Heb “who swears [an oath] by him.”
[63:11] 768 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
[64:1] 771 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
[64:1] 773 tn The imperfect verbal form is used here to express the psalmist’s request.
[64:1] 774 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
[64:2] 776 tn Heb “workers of wickedness.”
[64:3] 781 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
[64:3] 782 tn Heb “a bitter word.”
[64:4] 786 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
[64:4] 787 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
[64:5] 791 tn Heb “they give strength to themselves, an evil matter [or “word”].”
[64:5] 792 tn Heb “they report about hiding.”
[64:5] 794 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
[64:6] 796 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
[64:6] 797 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew
[64:6] 798 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
[64:6] 799 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
[64:7] 801 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.
[64:7] 802 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.
[64:7] 803 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).
[64:8] 806 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 807 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[64:9] 811 tc Many medieval Hebrew
[64:9] 812 tn Heb “the work of God,” referring to the judgment described in v. 7.
[64:10] 816 tn Heb “upright in heart.”
[64:10] 817 tn That is, about the
[65:1] 821 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
[65:1] 822 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
[65:2] 826 tn Heb “O one who hears prayer.”
[65:2] 827 tn Heb “to you all flesh comes.”
[65:3] 831 tn Heb “the records of sins are too strong for me.”
[65:3] 832 tn Or “make atonement for.”
[65:4] 836 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; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[65:4] 837 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
[65:5] 841 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
[65:5] 842 tn Heb “a source of confidence [for] all the ends of the earth.”
[65:5] 843 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
[65:6] 846 tn Heb “[the] one who establishes [the] mountains by his power.”
[65:6] 847 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
[65:7] 851 tn Heb “the roar of the seas.”
[65:7] 852 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).
[65:8] 856 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 857 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[65:9] 861 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
[65:9] 862 tn Heb “you greatly enrich it.”
[65:9] 863 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
[65:9] 864 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
[65:9] 865 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
[65:10] 866 tn Heb “saturating” [the form is an infinitive absolute].
[65:10] 867 tn Heb “flatten, cause to sink.”
[65:10] 868 tn Heb “trenches,” or “furrows.”
[65:10] 869 tn Heb “soften it,” that is, the earth.
[65:10] 870 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
[65:11] 871 tn Heb “your good,” which refers here to agricultural blessings.
[65:11] 872 tn Heb “and your paths drip with abundance.”
[65:12] 877 tn That is, with rich vegetation that brings joy to those who see it.
