Psalms 7:5

Context

7:5 may an enemy relentlessly chase¹ me² and catch me;³

may he trample me to death⁴

and leave me lying dishonored in the dust.⁵ (Selah)

Psalms 15:1

Context

Psalm 15⁶

A psalm of David.

15:1 Lord, who may be a guest in your home?⁷

Who may live on your holy hill?⁸

Psalms 16:9

Context

16:9 So my heart rejoices

and I am happy;⁹

My life is safe.¹⁰

Psalms 65:4

Context

65:4 How blessed¹¹ is the one whom you choose,

and allow to live in your palace courts.¹²

May we be satisfied with the good things of your house –

your holy palace.¹³

Psalms 68:16

Context

68:16 Why do you look with envy,¹⁴ O mountains¹⁵ with many peaks,

at the mountain where God has decided to live?¹⁶

Indeed¹⁷ the Lord will live there¹⁸ permanently!

[7:5] ¹tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5] ²tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5] ³tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5] ⁴tn Heb “and may he trample down to the earth my life.”

[7:5] ⁵tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[15:1] ⁶sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1] ⁷tn Heb “Who may live as a resident alien in your tent?”

[15:1] ⁸sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[16:9] ¹¹tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) 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 30:12; 57:9; 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.”

[16:9] ¹²tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.

[65:4] ¹⁶tn 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] ¹⁷tn Heb “[whom] you bring near [so that] he might live [in] your courts.”

[65:4] ¹⁸tn Or “temple.”

[68:16] ²¹tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

[68:16] ²²tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

[68:16] ²³tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

[68:16] ²⁴tn The Hebrew particle אַף (’af) has an emphasizing function here.

[68:16] ²⁵tn The word “there” is supplied in the translation for clarification.