Discovery BoxPsalms 78:1
ContextA well-written song 2 by Asaph.
78:1 Pay attention, my people, to my instruction!
Listen to the words I speak! 3
Psalms 33:1-22
Context33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
33:2 Give thanks to the Lord with the harp!
Sing to him to the accompaniment of a ten-stringed instrument!
33:3 Sing to him a new song! 5
Play skillfully as you shout out your praises to him! 6
33:4 For 7 the Lord’s decrees 8 are just, 9
and everything he does is fair. 10
33:5 The Lord promotes 11 equity and justice;
the Lord’s faithfulness extends throughout the earth. 12
33:6 By the Lord’s decree 13 the heavens were made;
by a mere word from his mouth all the stars in the sky were created. 14
33:7 He piles up the water of the sea; 15
he puts the oceans 16 in storehouses.
33:8 Let the whole earth fear 17 the Lord!
Let all who live in the world stand in awe of him!
33:9 For he spoke, and it 18 came into existence,
he issued the decree, 19 and it stood firm.
33:10 The Lord frustrates 20 the decisions of the nations;
he nullifies the plans 21 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 22
33:12 How blessed 23 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 24
33:13 The Lord watches 25 from heaven;
he sees all people. 26
33:14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
33:15 He is the one who forms every human heart, 27
and takes note of all their actions.
33:16 No king is delivered by his vast army;
a warrior is not saved by his great might.
33:17 A horse disappoints those who trust in it for victory; 28
despite its great strength, it cannot deliver.
33:18 Look, the Lord takes notice of his loyal followers, 29
those who wait for him to demonstrate his faithfulness 30
33:19 by saving their lives from death 31
and sustaining them during times of famine. 32
33:20 We 33 wait for the Lord;
he is our deliverer 34 and shield. 35
33:21 For our hearts rejoice in him,
for we trust in his holy name.
33:22 May we experience your faithfulness, O Lord, 36
for 37 we wait for you.
Psalms 40:1-17
ContextFor the music director; By David, a psalm.
40:1 I relied completely 39 on the Lord,
and he turned toward me
and heard my cry for help.
40:2 He lifted me out of the watery pit, 40
out of the slimy mud. 41
He placed my feet on a rock
and gave me secure footing. 42
40:3 He gave me reason to sing a new song, 43
praising our God. 44
May many see what God has done,
so that they might swear allegiance to him and trust in the Lord! 45
40:4 How blessed 46 is the one 47 who trusts in the Lord 48
and does not seek help from 49 the proud or from liars! 50
40:5 O Lord, my God, you have accomplished many things;
you have done amazing things and carried out your purposes for us. 51
No one can thwart you! 52
I want to declare them and talk about them,
but they are too numerous to recount! 53
40:6 Receiving sacrifices and offerings are not your primary concern. 54
You make that quite clear to me! 55
You do not ask for burnt sacrifices and sin offerings.
40:7 Then I say,
“Look! I come!
What is written in the scroll pertains to me. 56
40:8 I want to do what pleases you, 57 my God.
Your law dominates my thoughts.” 58
40:9 I have told the great assembly 59 about your justice. 60
Look! I spare no words! 61
O Lord, you know this is true.
40:10 I have not failed to tell about your justice; 62
I spoke about your reliability and deliverance;
I have not neglected to tell the great assembly about your loyal love and faithfulness. 63
40:11 O Lord, you do not withhold 64 your compassion from me.
May your loyal love and faithfulness continually protect me! 65
40:12 For innumerable dangers 66 surround me.
My sins overtake me
so I am unable to see;
they outnumber the hairs of my head
so my strength fails me. 67
40:13 Please be willing, O Lord, to rescue me!
O Lord, hurry and help me! 68
40:14 May those who are trying to snatch away my life
be totally embarrassed and ashamed! 69
May those who want to harm me
be turned back and ashamed! 70
40:15 May those who say to me, “Aha! Aha!”
be humiliated 71 and disgraced! 72
40:16 May all those who seek you be happy and rejoice in you!
May those who love to experience 73 your deliverance say continually, 74
“May the Lord be praised!” 75
40:17 I am oppressed and needy! 76
May the Lord pay attention to me! 77
You are my helper and my deliverer!
O my God, do not delay!
[78:1] 1 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.
[78:1] 2 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 74.
[78:1] 3 tn Heb “Turn your ear to the words of my mouth.”
[33:1] 4 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
[33:3] 7 sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
[33:3] 8 tn Heb “play skillfully with a loud shout.”
[33:4] 10 sn For the
[33:4] 11 tn Heb “word.” In this context, which depicts the
[33:4] 13 tn Heb “and all his work [is] in faithfulness.”
[33:5] 13 tn Heb “loves.” The verb “loves” is here metonymic; the
[33:5] 14 tn Heb “fills the earth.”
[33:6] 17 tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.
[33:7] 19 tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the
[33:7] 20 tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).
[33:8] 22 tn In this context “fear” probably means “to demonstrate respect for the
[33:9] 25 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
[33:9] 26 tn Heb “he commanded.”
[33:10] 28 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[33:11] 31 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
[33:12] 34 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; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[33:12] 35 tn Heb “inheritance.”
[33:13] 37 tn The Hebrew perfect verbal forms in v. 13 state general facts.
[33:13] 38 tn Heb “all the sons of men.”
[33:15] 40 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the
[33:17] 43 tn Heb “a lie [is] the horse for victory.”
[33:18] 46 tn Heb “look, the eye of the
[33:18] 47 tn Heb “for the ones who wait for his faithfulness.”
[33:19] 49 tn Heb “to save from death their live[s].”
[33:19] 50 tn Heb “and to keep them alive in famine.”
[33:20] 52 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[33:20] 53 tn Or “[source of] help.”
[33:22] 55 tn Heb “let your faithfulness, O
[40:1] 58 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
[40:1] 59 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
[40:2] 61 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
[40:2] 62 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[40:2] 63 tn Heb “he established my footsteps.”
[40:3] 64 sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.
[40:3] 65 tn Heb “and he placed in my mouth a new song, praise to our God.”
[40:3] 66 tn Heb “may many see and fear and trust in the
[40:4] 67 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, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[40:4] 68 tn Heb “man.” See the note on the word “one” in Ps 1:1.
[40:4] 69 tn Heb “who has made the
[40:4] 70 tn Heb “and does not turn toward.”
[40:4] 71 tn Heb “those falling away toward a lie.”
[40:5] 70 tn Heb “many things you have done, you, O
[40:5] 71 tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).
[40:5] 72 tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). 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 cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”
[40:6] 73 tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).
[40:6] 74 tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.
[40:7] 76 tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.
[40:8] 80 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
[40:9] 82 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
[40:9] 83 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the
[40:9] 84 tn Heb “Look! My lips I do not restrain.”
[40:10] 85 tn Heb “your justice I have not hidden in the midst of my heart.”
[40:10] 86 tn Heb “I have not hidden your loyal love and reliability.”
[40:11] 88 tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).
[40:11] 89 tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.
[40:12] 91 tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).
[40:12] 92 tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.
[40:13] 94 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
[40:14] 97 tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”
[40:14] 98 tn The four prefixed verbal forms in this verse (“may those…be…embarrassed and ashamed…may those…be turned back and ashamed”) are understood as jussives. The psalmist is calling judgment down on his enemies.
[40:15] 100 tn The prefixed verbal form is understood as a jussive in this imprecation.
[40:15] 101 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
[40:16] 103 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the
[40:16] 104 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.
[40:16] 105 tn The prefixed verbal form is taken as a jussive, “may the
[40:17] 106 sn See Pss 35:10; 37:14.
[40:17] 107 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
