Psalm 1–41

Footnotes

1. 1 Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
2. 1 The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
3. 2 Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2–3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5–6), one could translate the collective singular with the plural “those” both here and in vv. 2–3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. ). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
4. 3 Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
5. 4 The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
6. 5 In the psalms the Hebrew term רְשָׁעִים (résha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16–20), and cheat others (Ps 37:21).
7. 6 “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
8. 7 Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. , ), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
9. 8 The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7–8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
10. 9 Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
11. 10 Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”
12. 11 The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
13. 12 Or “his law.”
14. 13 The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
15. 14 Heb “channels of water.”
16. 15 Heb “which.”
17. 16 The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
18. 17 Heb “in its season.”
19. 18 Or “fade”; “wither.” The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
20. 19 Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
21. 20 Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
22. 21 Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described. Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5–6).
23. 22 Or “Therefore.”
24. 23 Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
25. 24 Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6–9; Ps 37; Hab 3).
26. 25 Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”). The assembly of the godly is insulated from divine judgment (Ps 37:12–17, 28–29).
27. 26 The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3–5, which contrasts the respective destinies of the godly and the wicked.
28. 27 Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4–5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. , , ). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.
29. 28 Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
30. 29 Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
31. 1 The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
32. 2 The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
33. 3 The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
34. 4 Or “peoples” (so many English versions).
35. 5 The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
36. 6 Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
37. 7 The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
38. 8 Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
39. 9 Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). 413–14 יָסַד defines the verb as “establish, found,” but II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
40. 10 Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6–7).
41. 11 The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
42. 12 Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.
43. 13 Heb “throw off from us.”
44. 14 Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
45. 15 As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4–5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
46. 16 Or “scoffs at”; “derides”; “mocks.”
47. 17 And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
48. 18 The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. , ).
49. 19 The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
50. 20 Or perhaps “consecrated.”
51. 21 The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
52. 22 Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).
53. 23 ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26–27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” 90 (1970): 184–203, for general discussion and some striking extra-biblical parallels.
54. 24 I will give you the nations. The Lord promises the Davidic king universal dominion.
55. 25 The reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the vocalization.
56. 26 The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
57. 27 Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
58. 28 The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
59. 29 The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
60. 30 The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
61. 31 Traditionally, “rejoice with trembling” (). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. ). But רְעָדָה (ré’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (), .
62. 32 Traditionally, “kiss the son” (). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b–12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashéqu léraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and 141 בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon … may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, e.d., The Ancient Near East, 2:62).
63. 33 Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).
64. 34 The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, e.d., The Ancient Near East, 1:209).
65. 35 Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
66. 36 Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.
67. 37 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; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
68. 38 Who take shelter in him. “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 5:11–12; 31:17–20; 34:21–22).
69. 39 Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1–2). But, alluding to a divine oracle he has received (vv. 4–5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7–8).
70. 40 According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13–17).
71. 1 The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see 553 ).
72. 2 Heb “many rise up against me.”
73. 3 Heb “there is no deliverance for him in God.”
74. 4 The function of the Hebrew term סֶלָה (Selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
75. 5 Heb “a shield round about me.”
76. 6 Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to 459 II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.
77. 7 Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
78. 8 The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
79. 9 His holy hill. That is, Zion (see Pss 2:6; 48:1–2). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.
80. 10 The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord, he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep.
81. 11 Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the Lord protected me.” In this case, the psalmist focuses specifically on the protection God provided while he slept.
82. 12 The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
83. 13 Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
84. 14 Heb “who all around take a stand against me.”
85. 15 In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense.
86. 16 Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; leaves the particle untranslated).
87. 17 If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3–6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
88. 18 The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
89. 19 In the psalms the Hebrew term רְשָׁעִים (résha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16–20), and cheat others (Ps 37:21). They oppose God and his people.
90. 20 Heb “to the Lord [is] deliverance.”
91. 21 Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
92. 22 Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
93. 1 Heb “God of my righteousness.”
94. 2 Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
95. 3 Or “show me favor.”
96. 4 Heb “hear.”
97. 5 Heb “sons of man.”
98. 6 Heb “how long my honor to shame?”
99. 7 The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
100. 8 Heb “emptiness.”
101. 9 Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
102. 10 Heb “and know that.”
103. 11 Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
104. 12 Heb “hears.”
105. 13 The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
106. 14 Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. , “be silent.”
107. 15 Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
108. 16 Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.
109. 17 Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See §76.b. 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 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17). Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
110. 18 Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
111. 19 Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
112. 20 Heb “in peace at the same time I will lie down and sleep.”
113. 21 Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lévadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”
114. 22 Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
115. 23 The meaning of the Hebrew word נְחִילוֹת (nékhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
116. 1 Heb “my words.”
117. 2 Or “sighing.” The word occurs only here and in Ps 39:3.
118. 3 In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
119. 4 The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”
120. 5 Heb “my voice.”
121. 6 Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
122. 7 Heb “and I will watch.”
123. 8 Or “for.”
124. 9 Heb “not a God [who] delights [in] wickedness [are] you.”
125. 10 The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. , , ) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. “with you the wicked cannot dwell”).
126. 11 Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so. Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
127. 12 Heb “before your eyes.”
128. 13 You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.
129. 14 Heb “all the workers of wickedness.”
130. 15 The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
131. 16 Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
132. 17 The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.
133. 18 Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5–6a.
134. 19 But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
135. 20 I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
136. 21 Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
137. 22 God’s providential leading is in view. His צְדָקָה (tsédaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see 842
138. 23 Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
139. 24 Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
140. 25 Or “certainly.”
141. 26 Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
142. 27 Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
143. 28 Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
144. 29 Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4–6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise. As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin.
145. 30 Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
146. 31 Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
147. 32 Or “banish them.”
148. 33 The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
149. 34 Take shelter. “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 5:11–12; 31:17–20; 34:21–22).
150. 35 The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
151. 36 Or perhaps more hyperbolically, “forever.”
152. 37 As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
153. 38 Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
154. 39 Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
155. 40 The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those … may rejoice).
156. 41 Or “For.”
157. 42 Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
158. 43 Or “innocent.” The singular form is used here in a collective or representative sense.
159. 44 Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
160. 45 Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
161. 46 Or “with favor” (cf. ). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
162. 47 Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
163. 48 The meaning of the Hebrew term שְׁמִינִית (shéminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
164. 1 The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2–7).
165. 2 Or “show me favor.”
166. 3 Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
167. 4 Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
168. 5 Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?
169. 6 Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
170. 7 Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
171. 8 Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
172. 9 The rhetorical question anticipates the answer, “no one.” In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10–12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
173. 10 Heb “I cause to swim through all the night my bed.”
174. 11 Heb “with my tears my bed I flood/melt.”
175. 12 The Hebrew text has the singular “eye” here.
176. 13 Or perhaps, “are swollen.”
177. 14 Or perhaps, “grow old.”
178. 15 In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
179. 16 Heb “all [you] workers of wickedness.” See Ps 5:5.
180. 17 The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1–7 and promised him deliverance.
181. 18 The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.
182. 19 The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
183. 20 Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the Lord to turn the tables and cause his enemies to know what absolute terror feels like.
184. 21 Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
185. 22 The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see 993 שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
186. 23 Or “on account of.”
187. 24 Apparently this individual named Cush was one of David’s enemies.
188. 1 The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
189. 2 The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4–5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10–11; 42:9–10; 55:3; 64:1–2; 74:3–4; 89:22–23; 106:10–11; 143:3, 6, 9.
190. 3 Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
191. 4 Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
192. 5 Heb “if I have done this.”
193. 6 Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
194. 7 Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholémi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See 1023 שָׁלוֹם 4.a.
195. 8 Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. , “plundered”; “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorériy, “my enemy”) to צוֹרְרוֹ (tsoréro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” 89 (1970): 178–86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
196. 9 The vocalization of the verb form seems to be a mixture of Qal and Piel (see §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3–4, he pronounces an imprecation on himself for rhetorical effect.
197. 10 Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
198. 11 Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
199. 12 Heb “and may he trample down to the earth my life.”
200. 13 Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khévodiy, “my honor”) to כְבֵדִי (khévediy, “my liver” as the seat of life), but the term כְבוֹדִי (khévodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
201. 14 Heb “in your anger.”
202. 15 Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. , ). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
203. 16 Heb “Wake up to me [with the] judgment [which] you have commanded.” The understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the reading is followed by , , .) If the reading of the is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. ). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
204. 17 Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
205. 18 Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
206. 19 The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8–16).
207. 20 Heb “judge me, O Lord, according to my innocence.”
208. 21 Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
209. 22 The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (), 1:, and P. C. Craigie, Psalms 1–50 (), .
210. 23 In the psalms the Hebrew term רְשָׁעִים (résha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16–20), and cheat others (Ps 37:21). They oppose God and his people.
211. 24 The prefixed verbal form is a jussive, expressing an imprecation here.
212. 25 Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
213. 26 The prefixed verbal form expresses the psalmist’s prayer or wish.
214. 27 For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
215. 28 Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
216. 29 Traditionally, “my shield is upon God” (cf. ). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. , “God Most High”). See M. Dahood, Psalms (), 1:. The shield metaphor pictures God as a protector against deadly attacks.
217. 30 Heb “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 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
218. 31 Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
219. 32 Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14–16).
220. 33 Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
221. 34 Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
222. 35 Heb “and for him he prepares the weapons of death.”
223. 36 Heb “his arrows into flaming [things] he makes.”
224. 37 Heb “and he conceives harm and gives birth to a lie.” Pregnant with wickedness … gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
225. 38 Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
226. 39 The verb forms in vv. 15–16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
227. 40 Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
228. 41 Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
229. 42 Heb “according to.”
230. 43 Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
231. 44 Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
232. 45 The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
233. 1 The plural form of the title emphasizes the Lord’s absolute sovereignty.
234. 2 Or “awesome”; or “majestic.”
235. 3 Heb “name,” which here stands metonymically for God’s reputation.
236. 4 Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (ténah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
237. 5 Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. , , .
238. 6 Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.
239. 7 Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
240. 8 Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.
241. 9 Heb “remember him.”
242. 10 Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
243. 11 The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
244. 12 Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him …”) of the preceding statement (see §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him.…” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26–27). The psalmist does appear to allude to Gen 1:26–27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26–27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
245. 13 Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
246. 14 Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26–30).
247. 15 Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
248. 16 The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26–30).
249. 17 Heb “under his feet.” Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26–30.
250. 18 Heb “and also the beasts of the field.”
251. 19 Heb “paths.”
252. 20 The plural form of the title emphasizes the Lord’s absolute sovereignty.
253. 21 Or “awesome, majestic.”
254. 22 Heb “name,” which here stands metonymically for God’s reputation.
255. 23 Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
256. 24 Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew and the ancient Greek version () combine Psalms 9 and 10 into a single psalm.
257. 25 The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.
258. 1 The cohortative forms in vv. 1–2 express the psalmist’s resolve to praise God publicly.
259. 2 Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “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 Ps 47:2.
260. 3 Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.
261. 4 Heb “for you accomplished my justice and my legal claim.”
262. 5 Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5–7). Another option is to understand the verbs as describing what is typical (“you defend … you sit on a throne”).
263. 6 The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
264. 7 The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, résha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16–20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
265. 8 Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
266. 9 Heb “the enemy—they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yéhvah, “the Lord”) in v. 7.
267. 10 Heb “you uprooted cities.”
268. 11 Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. “their cities you have rooted out; the very memory of them has perished”).
269. 12 The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).
270. 13 Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
271. 14 Heb “he establishes for justice his throne.”