translation_id: net-engnet

book_id: PSA

label: NET translator note

text: 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 .


text: 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 ). Here it refers to the relief that one experiences when one’s sins are forgiven.


text: Heb “lifted up.”


text: Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”


text: Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”


text: Heb “when I was silent.”


text: Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.


text: Heb “your hand was heavy upon me.”


label: NET textual note

text: Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד ( lÿshad ) is uncertain. A noun לָשָׁד ( lashad , “cake”) is attested in Num 11:8 , but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי ( lÿshuddiy , “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” ( הָפַךְ , hafakh ) against him in a hostile sense. sn You tried to destroy me . The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.


text: The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”


text: The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13 , it means “confess.”


text: Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.


text: A “faithful follower” ( חָסִיד , khasid ) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10 ).


text: Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord ]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא ( mÿtso ’, “finding”) with the following term רַק ( raq , “only, surely”) and read either ר [ וֹ ] מָצ ( matsor , “distress”; see Ps 31:22 ) or ק [ וֹ ] מָצ ( matsoq , “hardship”; see Ps 119:143 ). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).


text: The Hebrew term רַק ( raq ) occasionally has an asseverative force.


text: Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6 .


text: Heb “[with] shouts of joy of deliverance you surround me.”


text: The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).


text: Heb “I will instruct you and I will teach you in the way [in] which you should walk.”


text: Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.


text: The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.


text: Heb “like a horse, like a mule without understanding.”


text: Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’ adiy ) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם ( lÿkhehem , “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie ( Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”


text: Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.


text: Heb “but the one who trusts in the Lord , faithfulness surrounds him.”


text: Heb “all [you] 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; 36:10; 64:10; 94:15; 97:11 ).