Discovery BoxPsalms 72:5
Context72:5 People will fear 1 you 2 as long as the sun and moon remain in the sky,
for generation after generation. 3
Psalms 72:7
Context72:7 During his days the godly will flourish; 4
peace will prevail as long as the moon remains in the sky. 5
Psalms 72:1
ContextFor 7 Solomon.
72:1 O God, grant the king the ability to make just decisions! 8
Grant the king’s son 9 the ability to make fair decisions! 10
Psalms 29:1-11
ContextA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 12
acknowledge the Lord’s majesty and power! 13
29:2 Acknowledge the majesty of the Lord’s reputation! 14
Worship the Lord in holy attire! 15
29:3 The Lord’s shout is heard over the water; 16
the majestic God thunders, 17
the Lord appears over the surging water. 18
29:4 The Lord’s shout is powerful, 19
the Lord’s shout is majestic. 20
29:5 The Lord’s shout breaks 21 the cedars,
the Lord shatters 22 the cedars of Lebanon. 23
29:6 He makes Lebanon skip like a calf
and Sirion 24 like a young ox. 25
29:7 The Lord’s shout strikes 26 with flaming fire. 27
29:8 The Lord’s shout shakes 28 the wilderness,
the Lord shakes the wilderness of Kadesh. 29
29:9 The Lord’s shout bends 30 the large trees 31
and strips 32 the leaves from the forests. 33
Everyone in his temple says, “Majestic!” 34
29:10 The Lord sits enthroned over the engulfing waters, 35
the Lord sits enthroned 36 as the eternal king.
29:11 The Lord gives 37 his people strength; 38
the Lord grants his people security. 39
Psalms 36:1--37:40
ContextFor the music director; written by the Lord’s servant, David; an oracle. 41
36:1 An evil man is rebellious to the core. 42
He does not fear God, 43
36:2 for he is too proud
to recognize and give up his sin. 44
36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 45
36:4 He plans ways to sin while he lies in bed;
he is committed to a sinful lifestyle; 46
he does not reject what is evil. 47
36:5 O Lord, your loyal love reaches to the sky; 48
your faithfulness to the clouds. 49
36:6 Your justice is like the highest mountains, 50
your fairness like the deepest sea;
you preserve 51 mankind and the animal kingdom. 52
36:7 How precious 53 is your loyal love, O God!
The human race finds shelter under your wings. 54
36:8 They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
36:9 For you are the one who gives
and sustains life. 55
36:10 Extend 56 your loyal love to your faithful followers, 57
and vindicate 58 the morally upright! 59
36:11 Do not let arrogant men overtake me,
or let evil men make me homeless! 60
36:12 I can see the evildoers! They have fallen! 61
They have been knocked down and are unable to get up! 62
By David.
37:1 Do not fret 64 when wicked men seem to succeed! 65
Do not envy evildoers!
37:2 For they will quickly dry up like grass,
and wither away like plants. 66
37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 67
37:4 Then you will take delight in the Lord, 68
and he will answer your prayers. 69
37:5 Commit your future to the Lord! 70
Trust in him, and he will act on your behalf. 71
37:6 He will vindicate you in broad daylight,
and publicly defend your just cause. 72
37:7 Wait patiently for the Lord! 73
Wait confidently 74 for him!
Do not fret over the apparent success of a sinner, 75
a man who carries out wicked schemes!
37:8 Do not be angry and frustrated! 76
Do not fret! That only leads to trouble!
37:9 Wicked men 77 will be wiped out, 78
but those who rely on the Lord are the ones who will possess the land. 79
37:10 Evil men will soon disappear; 80
you will stare at the spot where they once were, but they will be gone. 81
37:11 But the oppressed will possess the land
and enjoy great prosperity. 82
37:12 Evil men plot against the godly 83
and viciously attack them. 84
37:13 The Lord laughs in disgust 85 at them,
for he knows that their day is coming. 86
37:14 Evil men draw their swords
and prepare their bows,
to bring down 87 the oppressed and needy,
and to slaughter those who are godly. 88
37:15 Their swords will pierce 89 their own hearts,
and their bows will be broken.
37:16 The little bit that a godly man owns is better than
the wealth of many evil men, 90
37:17 for evil men will lose their power, 91
but the Lord sustains 92 the godly.
37:18 The Lord watches over the innocent day by day 93
and they possess a permanent inheritance. 94
37:19 They will not be ashamed when hard times come; 95
when famine comes they will have enough to eat. 96
37:20 But 97 evil men will die;
the Lord’s enemies will be incinerated 98 –
they will go up in smoke. 99
37:21 Evil men borrow, but do not repay their debt,
but the godly show compassion and are generous. 100
37:22 Surely 101 those favored by the Lord 102 will possess the land,
but those rejected 103 by him will be wiped out. 104
37:23 The Lord grants success to the one
whose behavior he finds commendable. 105
37:24 Even if 106 he trips, he will not fall headlong, 107
for the Lord holds 108 his hand.
37:25 I was once young, now I am old.
I have never seen a godly man abandoned,
or his children 109 forced to search for food. 110
37:26 All day long he shows compassion and lends to others, 111
and his children 112 are blessed.
37:27 Turn away from evil! Do what is right! 113
Then you will enjoy lasting security. 114
37:28 For the Lord promotes 115 justice,
and never abandons 116 his faithful followers.
They are permanently secure, 117
but the children 118 of evil men are wiped out. 119
37:29 The godly will possess the land
and will dwell in it permanently.
37:30 The godly speak wise words
and promote justice. 120
37:31 The law of their God controls their thinking; 121
their 122 feet do not slip.
37:32 Evil men set an ambush for the godly
and try to kill them. 123
37:33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law. 124
37:34 Rely 125 on the Lord! Obey his commands! 126
Then he will permit you 127 to possess the land;
you will see the demise of evil men. 128
37:35 I have seen ruthless evil men 129
growing in influence, like a green tree grows in its native soil. 130
37:36 But then one passes by, and suddenly they have disappeared! 131
I looked for them, but they could not be found.
37:37 Take note of the one who has integrity! Observe the godly! 132
For the one who promotes peace has a future. 133
37:38 Sinful rebels are totally destroyed; 134
evil men have no future. 135
37:39 But the Lord delivers the godly; 136
he protects them in times of trouble. 137
37:40 The Lord helps them and rescues them;
he rescues them from evil men and delivers them, 138
for they seek his protection.
[72:5] 1 tn In this context “fear” probably means “to demonstrate respect for the
[72:5] 2 tn God is the addressee (see vv. 1-2).
[72:5] 3 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
[72:7] 4 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 5 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:1] 7 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 8 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 9 tn Heb “O God, your judgments to [the] king give.”
[72:1] 10 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 11 tn Heb “and your justice to [the] son of [the] king.”
[29:1] 10 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 11 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] 12 tn Or “ascribe to the
[29:2] 13 tn Heb “ascribe to the
[29:2] 14 tn That is, properly dressed for the occasion.
[29:3] 16 tn Heb “the voice of the
[29:3] 17 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 18 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 19 tn Heb “the voice of the
[29:4] 20 tn Heb “the voice of the
[29:5] 22 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 23 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 24 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 25 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 26 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 28 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 29 sn The
[29:8] 31 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 32 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 34 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 35 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 36 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 37 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] 38 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 37 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 38 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[29:11] 40 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 41 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 42 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[36:1] 43 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
[36:1] 44 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
[36:1] 45 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
[36:1] 46 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
[36:2] 46 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
[36:3] 49 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
[36:4] 52 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
[36:4] 53 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
[36:5] 55 tn Heb “[is] in the heavens.”
[36:5] 56 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
[36:6] 58 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 60 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[36:7] 62 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
[36:9] 64 tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.
[36:10] 67 tn Heb “draw out to full length.”
[36:10] 68 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 69 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 70 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
[36:11] 70 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
[36:12] 73 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).
[36:12] 74 tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.
[37:1] 76 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
[37:1] 77 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
[37:1] 78 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
[37:2] 79 tn Heb “like green vegetation.”
[37:3] 82 tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
[37:4] 85 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
[37:4] 86 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
[37:5] 88 tn Heb “roll your way upon the
[37:5] 89 tn Heb “he will act.” Verse 6 explains what is meant; the
[37:6] 91 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
[37:7] 94 tn Heb “Be quiet before the
[37:7] 95 tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
[37:7] 96 tn Heb “over one who causes his way to be successful.”
[37:8] 97 tn Heb “Refrain from anger! Abandon rage!”
[37:9] 100 tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
[37:9] 101 tn Or “cut off, removed.”
[37:9] 102 tn Heb “and those who wait on the
[37:10] 103 tn Heb “and yet, a little, there will be no wicked [one].”
[37:10] 104 tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
[37:11] 106 tn Heb “and they will take delight in (see v. 4) abundance of peace.”
[37:12] 109 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
[37:12] 110 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
[37:13] 112 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 113 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[37:14] 115 tn Heb “to cause to fall.”
[37:14] 116 tn Heb “the upright in way,” i.e., those who lead godly lives.
[37:15] 118 tn Heb “enter into.”
[37:16] 121 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
[37:17] 124 tn Heb “for the arms of the evil ones will be broken.”
[37:17] 125 tn The active participle here indicates this is characteristically true.
[37:18] 127 tn Heb “the
[37:18] 128 tn Heb “and their inheritance is forever.”
[37:19] 130 tn Heb “in a time of trouble.”
[37:19] 131 tn Heb “in days of famine they will be satisfied.”
[37:20] 133 tn Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).
[37:20] 134 tc The meaning of the MT (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the
[37:20] 135 tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
[37:21] 136 tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.
[37:22] 139 tn The particle כִּי is best understood as asseverative or emphatic here.
[37:22] 140 tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
[37:22] 142 tn Or “cut off”; or “removed” (see v. 9).
[37:23] 142 tn Heb “from the
[37:24] 145 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
[37:24] 146 tn Heb “be hurled down.”
[37:24] 147 tn The active participle indicates this is characteristically true. See v. 17.
[37:25] 148 tn Or “offspring”; Heb “seed.”
[37:25] 149 tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.
[37:26] 151 tn The active participles describe characteristic behavior.
[37:26] 152 tn Or “offspring”; Heb “seed.”
[37:27] 154 tn Or “Do good!” The imperatives are singular (see v. 1).
[37:27] 155 tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
[37:28] 157 tn Heb “loves.” The verb “loves” is here metonymic; the
[37:28] 158 tn The imperfect verbal form draws attention to this generalizing statement.
[37:28] 159 tn Or “protected forever.”
[37:28] 160 tn Or “offspring”; Heb “seed.”
[37:28] 161 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
[37:30] 160 tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.
[37:31] 163 tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.
[37:31] 164 tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.
[37:32] 166 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
[37:33] 169 tn Heb “the
[37:34] 173 tn Heb “keep his way.” The
[37:34] 174 tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
[37:34] 175 tn Heb “when evil men are cut off you will see.”
[37:35] 175 tn The Hebrew uses the representative singular again here.
[37:35] 176 tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.
[37:36] 178 tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).
[37:37] 182 tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).
[37:38] 184 tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.
[37:38] 185 tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.
[37:39] 187 tn Heb “and the deliverance of the godly [ones] [is] from the
[37:39] 188 tn Heb “[he is] their place of refuge in a time of trouble.”
[37:40] 190 tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.
