The Hebrew text uses the singular form; the representative or typical godly person is envisioned.


Or “trials.”


The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.


Heb “him,” agreeing with the singular form in the preceding line.


The Hebrew participial form suggests such protection is characteristic.


That is, he protects the godly from physical harm.


Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.


Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.


Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.


“Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord . In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord ( Pss 2:12; 5:11-12; 31:19 ).


Two different types of shields are mentioned here. See also Ezek 38:4 . Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.


Or “javelin.” On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.


Heb “draw out spear and lance to meet.”


Heb “say to me,” or “say to my soul.”


The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6 .


The prefixed verbal form is taken as a jussive. See v. 4 .


Heb “as the Lord ’s angel pushes [them].”


The prefixed verbal form is distinctly jussive, indicating this is a prayer.


Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8 , as well as Pss 9:15; 31:4 ), while “pit” goes with the verb “dug” in the second line (see Ps 7:15 ).


Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8 , probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.


The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6 .


Heb “then my soul will rejoice in the Lord and be happy in his deliverance.”


Heb “all my bones will say.”


Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.


Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.


Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.


Heb “witnesses of violence rise up.”


Heb “[that] which I do not know they ask me.”


Heb “they repay me evil instead of good.”


Heb “[there is] bereavement to my soul.”


Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.


Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13 a, 14), which use the perfect to describe the psalmist’s past actions.


Heb “like a friend, like a brother to me I walked about.”


Heb “like mourning for a mother [in] sorrow I bowed down.”


Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים ( nekhim , “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים [ כְ ] ( kÿnokhÿrim , “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים ( nokhim , “ones who strike”) from the verbal root נָכָה ( nakhah , “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).


Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8 ). In v. 17 he compares them to hungry young lions.


The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי ( bÿkhanfey , “as profane men”) to בְּחַנְפִי ( bekhanfiy , “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג ( la ’ agey ma ’ og , “mockers of food”) to עָגוּ [ ם ] לַעְגָּ ( la ’ gam ’ agu , “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [ la ’ ag , “taunt”]).


Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.


Heb “O Lord, how long will you see?”


Heb “bring back, restore.”


Or “my life.”


Heb “among numerous people.”


Heb “[with] a lie.” The Hebrew noun שֶׁקֶר ( sheqer , “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19 ).


Heb “rejoice.”


Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).


Heb “for they do not speak peace.”


Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.


Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav ( ו ) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111. t .


Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7 ).


Heb “you see, O Lord .” There is a deliberate play on words. In v. 21 the enemies say, “our eye sees,” but the psalmist is confident that the Lord “sees” as well, so he appeals to him for help (see also v. 17 ).


Heb “for my justice.”


Heb “for my cause.”


Heb “in their heart[s].”


Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.


Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”


Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24 b-25, where the negative particle אַל (’ al ) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.


The prefixed verbal forms in v. 27 a are understood as jussives (see vv. 24 b-26).


The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.”


Heb “the one who desires the peace of his servant.”


Heb “and my tongue will proclaim your justice.”


Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).


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 .


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 mss , the Hebrew text of Origen’s Hexapla, and the Syriac.


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.


Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.


Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.


The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.


Heb “[is] in the heavens.”


Heb “mountains of God.” The divine name אֵל (’ el , “God”) is here used in an idiomatic manner to indicate the superlative.


Or “deliver.”


Or “valuable.”


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.


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.


Heb “draw out to full length.”


Heb “to those who know you.” The Hebrew verb יָדַע ( yada ’, “know”) is used here of those who “know” the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16 ).


Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).


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 ).


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.”


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.).


The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.


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.


Heb “like green vegetation.”


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.


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 ).


Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”


Heb “roll your way upon the Lord .” The noun “way” may refer here to one’s activities or course of life.


Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.


Heb “and he will bring out like light your vindication, and your just cause like noonday.”


Heb “Be quiet before the Lord !”


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 ).


Heb “over one who causes his way to be successful.”


Heb “Refrain from anger! Abandon rage!”


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.


Or “cut off, removed.”


Heb “and those who wait on the Lord , they will possess the land.”


Heb “and yet, a little, there will be no wicked [one].”


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.


Heb “and they will take delight in (see v. 4 ) abundance of peace.”


Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.


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.


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.


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.


Heb “to cause to fall.”


Heb “the upright in way,” i.e., those who lead godly lives.


Heb “enter into.”


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.


Heb “for the arms of the evil ones will be broken.”


The active participle here indicates this is characteristically true.


Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.


Heb “and their inheritance is forever.”


Heb “in a time of trouble.”


Heb “in days of famine they will be satisfied.”


Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17 a. Another option is to understand the particle as asseverative, “surely” (see v. 22 ).


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 Lord ’s enemies being consumed in smoke, supports this reading, which assumes confusion of the Hebrew letters resh ( ר ) and dalet ( ד ) at the end of the first word in the sequence.


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.


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.


The particle כִּי is best understood as asseverative or emphatic here.


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.


Heb “cursed.”


Or “cut off”; or “removed” (see v. 9 ).


Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”


Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).


Heb “be hurled down.”


The active participle indicates this is characteristically true. See v. 17 .


Or “offspring”; Heb “seed.”


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.


The active participles describe characteristic behavior.


Or “Do good!” The imperatives are singular (see v. 1 ).


Heb “and dwell permanently.” The imperative with vav ( ו ) is best taken here as a result clause after the preceding imperatives.


Heb “loves.” The verb “loves” is here metonymic; the Lord ’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.


The imperfect verbal form draws attention to this generalizing statement.


Or “protected forever.”


Or “cut off”; or “removed.” The perfect verbal forms in v. 28 b state general truths.


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.


Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.


Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30 .


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.


Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord ’s characteristic behavior in this regard.


Or “wait.”


Heb “keep his way.” The Lord ’s “way” refers here to the “conduct required” by the Lord . In the Lord ’s “ways” are associated with his covenantal demands (see vv. 4, 9-10 ). See also Ps 119:3 (cf. vv. 1, 4 ), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16 .


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.


Heb “when evil men are cut off you will see.”


The Hebrew uses the representative singular again here.


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.


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).


Or “upright.”


Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.


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.


Heb “and the deliverance of the godly [ones] [is] from the Lord .”


Heb “[he is] their place of refuge in a time of trouble.”


The prefixed verbal forms with vav ( ו ) consecutive carry on the generalizing tone of the preceding verse.


The Hebrew text reads simply, “to cause to remember.” The same form, the Hiphil infinitive of זָכַר ( zakhar , “remember”), also appears in the heading of . Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).


The verb Hebrew נָחַת ( nakhat ) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10 ). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12-13 ).


Heb “and your hand [?] upon me.” The meaning of the verb נָחַת ( nakhat ) is unclear in this context. It is preferable to emend the form to וַתָּנַח ( vattanakh ) from the verb נוּחַ ( nuakh , “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10 , though the phrase is used in a positive sense there, unlike Ps 38:2 ).


Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.


Heb “there is no health in my bones from before my sin.”


Heb “pass over my head.”


Heb “my wounds stink, they are festering” (cf. NEB).


Heb “from before my foolishness.”


The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”


Heb “I am bowed down to excess.”


Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה ( niqleh ) is derived from קָלָה ( qalah , “be dishonored”). Some derive it instead from a homonymic root קָלָה ( qalah ), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).


Heb “there is no soundness in my flesh” (see v. 3 ).


Heb “I am numb and crushed to excess.”


Heb “I roar because of the moaning of my heart.”


Heb “O Lord, before you [is] all my desire.”


Heb “and the light of my eyes, even they, there is not with me.” The “light of the eyes” may refer to physical energy (see 1 Sam 14:27, 29 ), life itself ( Ps 13:3 ), or the ability to see ( Prov 29:23 ).


Or “wound,” or “illness.”


Heb “stand [aloof].”


Heb “and the ones near me off at a distance stand.”


Heb “lay snares.”


Heb “and there is not in his mouth arguments.”


Or perhaps “surely.”


Heb “For I said, ‘Lest they rejoice over me.’” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1-2; 13:3-4; 28:1 ).


Heb “they will magnify against me.” See Pss 35:26; 55:13 .


Heb “and my pain [is] before me continually.”


Or “for.” The translation assumes that כִּי ( ki ) is asseverative here.


Heb “and my enemies, life, are many.” The noun חַיִּים ( khayyim , “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם ( khinam , “without reason”; note the parallelism with שֶׁקֶר [ sheqer , “falsely”] and see Pss 35:19; 69:4 ; Lam 3:52 ). The verb עָצַם (’ atsam ) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב , ravav , “be many”).


Heb “are many.”


Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”


Heb “hurry to my help.” See Ps 22:19 .


Heb “I said.”


Heb “I will watch my ways, from sinning with my tongue.”


Heb “I was mute [with] silence.”


Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament. sn I held back the urge to speak . For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.


Heb “and my pain was stirred up.” Emotional pain is in view here.


Heb “my heart was hot within me.”


Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).


Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.


Heb “Cause me to know, O Lord , my end; and the measure of my days, what it is!”


Heb “Let me know how transient I am!”


Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.


Heb “is like nothing before you.”


Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”


Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here. sn People go through life ( Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts .


Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן ( hevel yehemaun , “[in] vain they strive”) to הֶבְלֵי הָמוֹן ( hevley hamon , “vain things of wealth”). This assumes a misdivision in the MT and a virtual dittography of vav ( ו ) between the mem and nun of המון . The present translation follows this emendation.


Heb “my hope, for you it [is].”


Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13 ).


Heb “remove from upon me your wound.”


Heb “from the hostility of your hand I have come to an end.”


“with punishments on account of sin you discipline a man.”


Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ ( khamudo , “his desirable [thing]”) to חֶמְדוֹ ( khemdo , “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew mss .


Heb “do not be deaf to my tears.”


Heb “For a resident alien [am] I with you, a sojourner like all my fathers.” sn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17-22 , Ps 146:9 .


Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form ( הָשַׁע , hasha ’) is uncertain. It could be from the root שָׁעָע ( sha ’ a ’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10 ). The verb may be an otherwise unattested Hiphil form of שָׁעָה ( sha ’ ah , “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה ( shÿ ’ eh , “gaze”; see Job 14:6 ). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11 ). For a similar expression of this sentiment see Job 10:20-21 .


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 ).


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.


Heb “he established my footsteps.”


Heb “and he placed in my mouth a new song, praise to our God.”


Heb “may many see and fear and trust in the Lord .” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav ( ו ) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.


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 ).


Heb “man.” See the note on the word “one” in Ps 1:1 .


Heb “who has made the Lord his [object of] trust.”


Heb “and does not turn toward.”


Heb “those falling away toward a lie.”


Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7 ), as well as his covenantal decrees and promises (see Ps 33:11 ).


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 ).


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.”


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 ).


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 .


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.


Or “your will.”


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.


Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord ’s just acts are in view (see v. 10 ). His “justice” ( צֶדֶק , tsedeq ) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.


Heb “Look! My lips I do not restrain.”


Heb “your justice I have not hidden in the midst of my heart.”


Heb “I have not hidden your loyal love and reliability.”


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).


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. 11 b 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 .


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 ).


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 .


Heb “hurry to my help.” See Pss 22:19; 38:22 .


Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”


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. sn See Ps 35:4 for a similar prayer.


The prefixed verbal form is understood as a jussive in this imprecation.


Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”


Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the Lord .


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.


The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great” (cf. NRSV). See Ps 35:27 .


The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The Lord will pay attention to me” (cf. NRSV). The parallel in Ps 70:5 has, “O God, hurry to me!” For this reason some prefer to emend יַחֲשָׁב ( yakhashav , “may he pay attention”) to חוּשָׁה ( khushah , “hurry!”). The syntax of the Hebrew text is awkward; elsewhere when the Qal of חָשַׁב ( khashav , “reckon; consider”) is collocated with the preposition - ל ( lamed ) and a pronominal suffix there is an accompanying direct object or additional prepositional phrase/adverbial accusative (see Gen 15:6 ; 2 Sam 19:19 ; Job 13:24; 19:11; 33:10 ; Pss 32:2; 41:7 ; Amos 6:5 ).


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; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15 ).


Heb “in the day of trouble” (see Ps 27:5 ).


That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the Lord deliver,” see v. 2 ), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (“will deliver,” cf. NEB, NASB) or as generalizing (“delivers,” cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.


The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1 . Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3 ) with petition (v. 2 ) because he stands in the interval between the word of assurance and the actual intervention by God.


The translation follows the consonantal Hebrew text ( Kethib ), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ ashar ) also appears in Prov 3:18 . The marginal reading ( Qere ) assumes a vav ( ו ) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).


The negative particle אַל (’ al ) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא ( lo ’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109. e , this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.


Heb “do not give him over to the desire of his enemies” (see Ps 27:12 ).


The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2 , but the parallel line in v. 3 b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1 b). The imperfect can be understood as future or as generalizing (see v. 1 ).


Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1 ) or in a rhetorical manner to emphasize that the healing is as good as done.


Heb “my enemies speak evil concerning me.”


Heb “and his name perish.”


Heb “to see.”


Heb “he speaks deceitfully.”


Heb “his heart gathers sin to itself.”


Heb “he goes outside and speaks.”


Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ ( lakhash ) refers here to whispering to one another (see 2 Sam 12:19 ).


The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7 a).


Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.


Heb “is poured out on him.” The passive participle of יָצַק ( yatsaq ) is used.


Heb “and he who lies down will not again arise.”


Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22 ; Obad 7 ).


Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain. sn The language of this verse is applied to Judas Iscariot in John 13:18 .


The cohortative with prefixed vav ( ו ) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.


Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).


Heb “shout.”


Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.


The prefixed verbal form with vav ( ו ) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).


Heb “and you cause me to stand before you permanently.”


Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21 .


Heb “from everlasting to everlasting.” See 1 Chr 16:36 ; Neh 9:5 ; Pss 90:2; 106:48 .


Heb “surely and surely” ( אָמֵן וְאָמֵן [’ amen vÿ ’ amen ], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.


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 .


Since the accompanying verb is feminine in form, the noun אָיִּל (’ ayyil , “male deer”) should be emended to אַיֶּלֶת (’ ayyelet , “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav .


Or “pants [with thirst].”


Or “my soul thirsts.”


The words “I say” are supplied in the translation for stylistic reasons and for clarification.


Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’ era ’ eh , “I will appear”) to a Qal אֶרְאֶה (’ er ’ eh , “I will see”; see Gen 33:10 ), but the Niphal can be retained if one understands ellipsis of אֶת (’ et ) before “face” (see Exod 34:24 ; Deut 31:11 ).


Heb “My tears have become my food day and night.”


Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר ( be ’ ÿmor , “when [they] say”). Note the term בְּאָמְרָם ( bÿ ’ omram , “when they say”) in v. 10 .


Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord ’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16 ).


Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם ( bassakh ’ eddaddem , “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ ( sakh ) occurs only here. If it corresponds to הָמוֹן ( hamon , “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה ( dadah ; this verb possibly appears in Isa 38:15 ), but the pronominal suffix is problematic. For this reason many emend the form to ם [ י ] אַדִּרִ (’ adirim , “nobles”) or ם - רִ [ י ] אַדִ (’ adirim , “great,” with enclitic mem [ ם ]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ ( sakh , “throng [?]”) to סֹךְ ( sokh , “shelter”; see the Qere of Ps 27:5 ), then ר [ י ] אַדִּ (’ addir ) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.


Heb “Why do you bow down?”


Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav ( ו ) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111. t .


Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’ elohay , “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5 , both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו ( panayv , “his face”) should be emended to פְּנֵי ( pÿney , “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.


Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6 .


Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9 ). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.


Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem ( ם ) is probably dittographic (note that the next form in the text begins with the letter mem ) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.


The Hebrew term מִצְעָר ( mits ’ ar ) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.


Heb “deep calls to deep.” The Hebrew noun תְּהוֹם ( tÿhom ) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7 ; Ezek 31:4 ).


The noun צִנּוֹר ( tsinnor , “waterfall”) occurs only here and in 2 Sam 5:8 , where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.


Heb “pass over me” (see Jonah 2:3 ). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.


Heb “his song [is] with me.”


A few medieval Hebrew mss read תְּהִלָּה ( tÿhillah , “praise”) instead of תְּפִלָּה ( tÿfillah , “prayer”).


The cohortative form indicates the psalmist’s resolve.


This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28 ; Pss 18:2; 31:3 .


Or “forget.”


Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”


Heb “and why are you in turmoil upon me?”


Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי ( yÿshu ’ ot fÿney ’ elohay , “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5 . See also Ps 43:5 .


Or “argue my case.”


The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3 .


Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4 .


The question is similar to that of Ps 42:9 , but זָנַח ( zanakh , “reject”) is a stronger verb than שָׁכַח ( shakhakh , “forget”).


The language is similar to that of Ps 42:9 , but the Hitpael form of the verb הָלַךְ ( halakh ; as opposed to the Qal form in 42:9 ) expresses more forcefully the continuing nature of the psalmist’s distress.


Heb “send.”


Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.


Heb “bring.”


Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord ’s special dwelling place (see Pss 46:4; 84:1; 132:5, 7 ).


The cohortative expresses the psalmist’s resolve. Prefixed with the vav ( ו ) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”


Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. 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.


The cohortative with vav ( ו ) conjunctive probably indicates purpose (“so that”) or intention.


Heb “Why do you bow down?”


Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי ( yÿshu ’ ot fÿney ’ elohay , “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11 . See also 42:5 , which differs only slightly.


The meaning of the Hebrew term מַשְׂכִּיל ( maskil ) is uncertain. See the note on the phrase “well-written song” in the superscription of .


Heb “with our ears we have heard.”


Heb “fathers” (also in v. 2 ; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.


Heb “the work you worked.”


Heb “you, your hand.”


Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1 ). See Ps 80:8, 15 .


The verb form in the Hebrew text is a Hiphil preterite (without vav [ ו ] consecutive) from רָעַע ( ra ’ a ’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).


Or “peoples.”


Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1 ), as in the preceding parallel line. See Ps 80:11 , where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.


Or “take possession of.”


Heb “and their arm did not save them.” The “arm” here symbolizes military strength.


Heb “your right hand.” The Lord ’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8 ).


Heb “your arm.”


Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1 ), which in turn suggests favor and blessing (see Num 6:25 ; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15 ; Dan 9:17 ).


Or “favorable toward.”


The LXX assumes a participle here ( מְצַוֶּה [ mÿtsavveh ], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative ( צַוֵּה , tsavveh ) form, has suffered haplography of the letter mem ( ם ). Note that the preceding word ( אֱלֹהִים , ’ elohim ) ends in mem . Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’ elohay mÿtsavveh , “[You are my king,] my God, the one who decrees”). tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.


That is, Israel. See Pss 14:7; 22:23 .


Heb “by you.”


Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.” sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.


Heb “in your name.” The Lord ’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1 ).


Heb “those who rise up [against] us.”


Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6 ).


Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6 ).


The particle אַף (’ af , “but”) is used here as a strong adversative contrasting the following statement with what precedes.


Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ ו ] consecutive).


Heb “you caused us to turn backward.”


Heb “plunder for themselves.” The prepositional phrase לָמוֹ ( lamo , “for themselves”) here has the nuance “at their will” or “as they please” (see Ps 80:6 ).


The prefixed verbal form is a preterite (without vav [ ו ] consecutive).


Heb “for what is not wealth.”


Heb “you did not multiply their purchase prices.”


Heb “an [object of] taunting and [of] mockery to those around us.”


Heb “a proverb,” or “[the subject of] a mocking song.”


Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16 ; Lam 2:15 ).


Heb “all the day my humiliation [is] in front of me.”


Heb “and the shame of my face covers me.”


Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2 .


Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20 , as well as Deut 8:19 ; Judg 3:7 ; 1 Sam 12:9 ; Isa 17:10 ; Jer 3:21 ; Ps 9:17 ).Thus the translation “we have not rejected you” has been used.


Heb “and we did not deal falsely with your covenant.”


Heb “our heart did not turn backward.” Cf. Ps 78:57 .


Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4 .


Heb “yet you have battered us in a place of jackals.”


The Hebrew term צַלְמָוֶת ( tsalmavet ) has traditionally been understood as a compound noun meaning “shadow of death” ( צֵל + מָוֶת [ mavet + tsel ]; see BDB 853 s.v. צַלְמָוֶת ; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת ( tsalmut ) and understand it as an abstract noun (from the root צלם ) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22 ; Ps 107:10, 14 ; Isa 9:1 ; Jer 13:16 ; Amos 5:8 ). In some cases the darkness described is associated with the realm of death ( Job 10:21-22; 38:17 ), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.


Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the Lord ’s authority (see Jer 23:27 ) and abandoning him as an object of prayer and worship (see the next line).


Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33 ; 1 Kgs 8:22, 38 ; 2 Chr 6:12-13, 29 ; Ezra 9:15 ; Job 11:13 ; Isa 1:15 ). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54-55).


The active participle describes what is characteristically true.


Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.


The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14 , where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15 ). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν ( Jeneken ; LXX ἕνεκα ) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).


Or “regarded as.”


Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.


Heb “Why do you hide your face?” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9 ) or carry the stronger idea of “reject” (see Pss 30:7; 88:14 ).


Or “forget.”


Heb “our oppression and our affliction.”


Heb “for our being/life sinks down to the dirt, our belly clings to the earth.” The suffixed form of נֶפֶשׁ ( nefesh , “being, life”) is often equivalent to a pronoun in poetic texts.


Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134 .


Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2 ).


The meaning of the Hebrew term מַשְׂכִּיל ( maskil ) is uncertain. See the note on the phrase “well-written song” in the superscription of .


Heb “[with] a good word.” The “good word” probably refers here to the song that follows.


Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.


Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ ( yafyafita ) is probably the result of dittography of yod - pe ( יפ ) and should be emended to יָפִיתָ ( yafita ). See GKC 152 §55. e .


Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן ( khen ) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12 .


Or “this demonstrates.” The construction עַל־כֵּן (’ al-ken , “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).


Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.


Or “mighty one.”


The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.


Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3 .


Or “for the sake of truth.”


The precise meaning of the MT is uncertain. The form עַנְוָה (’ anvah ) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’ anavah vÿtsedeq , “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן ( ya ’ an , “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’ al-dÿvar , “because; for the sake of”) in the preceding line.


Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav ( ו ) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.


Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.


Or “forever and ever.” sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9 . Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6 , where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature , 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.


For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7 . Because the name Yahweh (“ Lord ”) is relatively rare in Pss 42-83 , where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”


Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen. sn Verses 6-7 are quoted in Heb 1:8-9 , where they are applied to Jesus.


The words “perfumed with” are supplied in the translation for clarification.


Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15 .


Heb “from the palaces of ivory stringed instrument[s] make you happy.”


Heb “daughters of kings.”


Heb “valuable ones.” The form is feminine plural.


This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6 ). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23 .


Heb “a consort stands at your right hand, gold of Ophir.” sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16 . The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.


Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334). sn Listen, O princess . The poet now addresses the bride.


Heb “see and turn your ear.” The verb רָאָה ( ra ’ ah , “see”) is used here of mental observation.


Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.


Heb “and the house of your father.”


After the preceding imperatives, the jussive verbal form with vav ( ו ) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.


Or “desire.”


Or “bow down.”


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14 , and “Daughter Babylon” in Ps 137:8 ). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11 ; 1 Sam 13:12 ; 1 Kgs 13:6 ; 2 Kgs 13:4 ; 2 Chr 33:12 ; Job 11:19 ; Ps 119:58 ; Prov 19:6 ; Jer 26:19 ; Dan 9:13 ; Zech 7:2; 8:21-22 ; Mal 1:9 ).


Heb “[the] daughter of a king.”


Heb “[is] completely glorious.”


Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה ( pÿnimah , “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9 b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem ( מ ) prefixed to “settings” is probably dittographic.


Heb “virgins after her, her companions, are led to you.” Some emend לָךְ ( lakh , “to you”) to לָהּ ( lah , “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14 a), rather than being addressed directly (as in vv. 10-12 ). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17 , where the second person pronouns are masculine.


Heb “they are led with joy and happiness, they enter the house of the king.”


The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.


The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”


Heb “in place of your fathers will be your sons.”


Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7 .


Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7 ). Another option is to translate, “our refuge and source of strength.”


The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).


The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר ( mur , “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4 . HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”


Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.


Heb “its waters.”


Or “roar.”


The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.


Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה ( hamah , “crash; roar,” v. 3 ) and מוֹט ( mot , “shake,” v. 2 ) in v. 6 , where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12 ; Jer 51:42 ) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25 ).


Heb “A river, its channels cause the city of God to be glad.” sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3 ). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6 ), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2 ). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12 ; Joel 3:18 ).


Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132. c ). Origen’s transliterated text assumes the reading קֹדֶשׁ ( qodesh , “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ ( qidesh , “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי ( mishkÿney , “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124. b . The form stands as an appositional genitive in relation to the preceding construct noun.


Heb “Most High.” This divine title ( עֶלְיוֹן , ’ elyon ) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2 .


Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4 .


Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט ( mot ), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.


Or “helps her.” The imperfect draws attention to the generalizing character of the statement.


Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26 ). sn At the break of dawn . The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5 ; Isa 17:14 ). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning ( Isa 37:36 ).


Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה ( hamah , “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט ( mot , “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5 , where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12 ; Jer 51:42 ) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25 ).


Heb “He.” God is the obvious referent here (see v. 5 ), and has been specified in the translation for clarity.


Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33 ).


Or “melts.” See Amos 9:5 . The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9 ). The imperfect verbal form emphasizes the characteristic nature of the action described.


Heb “the Lord of hosts is with us.” The title “ Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10 ). The military imagery is further developed in vv. 8-9 .


That is, Israel, or Judah (see Ps 20:1 ).


Heb “our elevated place” (see Pss 9:9; 18:2 ).


Heb “who sets desolations in the earth” (see Isa 13:9 ). The active participle describes God’s characteristic activity as a warrior.


Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8 b and indicates that this is the Lord ’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9 b).


The verb שָׁבַר ( shavar , “break”) appears in the Piel here (see Ps 29:5 ). In the OT it occurs 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). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.


The perfect verbal form with vav ( ו ) consecutive carries along the generalizing emphasis of the preceding imperfect.


The imperfect verbal form carries on and emphasizes the generalizing nature of the description.


Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’ agilot , “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.


The words “he says” are supplied in the translation for clarification.


Heb “do nothing/be quiet (see 1 Sam 15:16 ) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.


Elsewhere in the psalms the verb רוּם ( rum , “be exalted”) when used of God, refers to his exalted position as king ( Pss 18:46; 99:2; 113:4; 138:6 ) and/or his self-revelation as king through his mighty deeds of deliverance ( Pss 21:13; 57:5, 11 ).


Or “among.”


Or “in.”


Heb “the Lord Most High.” The divine title “Most High” ( עֶלְיוֹן , ’ elyon ) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.


Or “awesome.” The Niphal participle נוֹרָא ( nora ’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts ( Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9 ). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.


Heb “a great king over all the earth.”


On the meaning of the verb דָּבַר ( davar , “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר . See also Ps 18:47 and 2 Chr 22:10 . The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.


Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2 ).


Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3 ).


Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.


That is, Israel.


Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord ’s coronation as king is described here (see v. 8 ). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.


Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.


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 also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142 . Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.


When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ , malakh , “to reign,” followed by the name of the king). See 2 Sam 15:10 ; 1 Kgs 1:11, 13, 18 ; 2 Kgs 9:13 , as well as Isa 52:7 . In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord ’s having ascended his throne.


The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’ im ’ am , “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin - mem [ עם ] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.


Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9 , where the Davidic king is called “our shield,” and perhaps also Hos 4:18 .


The verb עָלָה (’ alah , “ascend”) appears once more (see v. 5 ), though now in the Niphal stem.


Heb “beautiful of height.” The Hebrew term נוֹף ( nof , “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.


Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2 , both phrases are appositional to “city of our God, his holy hill” in v. 1 , suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3 ), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13 ). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1-50 (WBC), 353, and T. N. D. Mettinger, In Search of God , 103.


Heb “he is known for an elevated place.”


The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.


The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה , hinneh , “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord ’s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8 ).


The object of “see” is omitted, but v. 3 b suggests that the Lord ’s self-revelation as the city’s defender is what they see.


Heb “they look, so they are shocked.” Here כֵּן ( ken , “so”) has the force of “in the same measure.”


The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.


Heb “trembling seizes them there.” The adverb שָׁם ( sham , “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).


Heb “[with] writhing like one giving birth.” sn The language of vv. 5-6 is reminiscent of Exod 15:15 .


The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on “large ships”). The verb שָׁבַר ( shavar , “break”) appears in the Piel here (see Pss 29:5; 46:9 ). In the OT it occurs 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).


Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord ’s divine power (see Isa 2:16 ).


Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.


Heb “the Lord of hosts.” The title “ Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11 ).


Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.


Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.


Heb “your right hand is full of justice.” The “right hand” suggests activity and power.


Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).


The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [ lÿma ’ an ], see Ps 23:3 ; Isa 49:7; 55:5 .) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13 .)


The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.


Heb “set your heart to its rampart.”


The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”


Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”


The imperfect highlights the characteristic nature of the generalizing statement.


In the Hebrew text the psalm ends with the words עַל־מוּת (’ al-mut , “upon [unto?] dying”), which make little, if any, sense. M. Dahood ( Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’ olamot ; from עוֹלָם , ’ olam , “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’ olam va ’ ed , “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’ olamim ). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’ al-mut ] in the superscription of ) or to emend the text to עַל־עֲלָמוֹת (’ al- ’ alamot , “according to the alamoth style”; see the heading of ). In either case it should be understood as belonging with the superscription of the following psalm.


Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם ( bÿney ’ adam ) referring to the lower classes and בְּנֵי אִישׁ ( bÿney ’ ish ) to higher classes (cf. NIV, NRSV). 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; 62:9 ; Lam 3:33 ). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.


Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת ( khokhmot , “wisdom”) indicates degree or emphasis here.


Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת ( hagut , “meditation”), derived from הָגָה ( hagah , “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת ( tÿvunot , “understanding”) indicates degree or emphasis (see GKC 397-98 §124. e ).


Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה / מָשָׁל ( mashal / khidah ) refers to a taunt song ( Hab 2:6 ), a parable ( Ezek 17:2 ), lessons from history ( Ps 78:2 ), and proverbial sayings ( Prov 1:6 ). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל , mashal , “to be like” in both verses). In this case the psalmist first hears the sayings and then explains ( Heb “opens”) their significance (see vv. 5-11, 13-19 ).


Heb “days of trouble.” The phrase also occurs in Ps 94:13 . The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17 ). The following verses explain why this is so.


The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (’ aqivay , “my heels”) to either (1) עֲקֻבַּי (’ aqubay , “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (’ aqov ), “deceitful,” see Jer 17:9 ]) or (2) עֹקְבַי (’ oqÿvay , “those who deceive me” [a suffixed active participle from עָקַב , ’ aqav , “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6 , because “those who trust in their wealth” would then be appositional to “those who deceive me.”


Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5 ).


The imperfect verbal form emphasizes their characteristic behavior.


Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’ akh ...’ ish , “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss , is to emend “brother” to the similar sounding אַךְ (’ akh , “surely; but”) which occurs in v. 15 before the verb פָּדָה ( padah , “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה ( yifddeh , “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה ( yifadeh , “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113. w .) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.


Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.


Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7 . However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8 . Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6 . Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.


Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל ( khadal , “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.


The jussive verbal form with vav ( ו ) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8 . (On this use of the jussive after an imperfect, see GKC 322 §109. f .) In this case v. 8 is understood as a parenthetical comment.


Heb “see the Pit.” The Hebrew term שַׁחַת ( shakhat , “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4 ).


The particle כִּי ( ki ) is understood here as asseverative (emphatic).


The subject of the verb is probably the typical “man” mentioned in v. 7 . The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).


The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav ( ו ) consecutive with perfect in the third line carries the same force.


Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר ( ba ’ ar , “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6 ; Prov 12:1; 30:2 , as well as the use of the related verb in Ps 94:8 ).


Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב ( qerev , “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12 . In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם ( qirbam , “their inward part”) to קְבָרִים ( qÿvarim , “graves”). This assumes that the letters bet ( ב ) and resh ( ר ) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10 , while the third line of v. 11 stands in contrast to v. 12 . The phrase בֵּית עוֹלָם ( bet ’ olam , “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן ( mishkan , “dwelling place”) refers to a tomb in Isa 22:16 . Cf. NEB, NIV, NRSV.


Heb “but mankind in honor does not remain.” The construction vav ( ו ) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר ( yÿqar , “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין ( yalin , “remains”) to יָבִין ( yavin , “understands”) but this is an unnecessary accommodation to the wording of v. 20 .


Or “cattle.”


The verb is derived from דָּמָה ( damah , “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה , which sees two homonymic roots [ דָּמָה , “be silent,” and דָּמָה , “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20 , where the preceding line focuses on mankind’s lack of understanding.