Psalm 22:30–32:11

Footnotes

1. 69 Heb “offspring.”
2. 70 Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (̒adonay).
3. 71 Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
4. 72 Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
5. 1 The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
6. 2 In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97–127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
7. 3 The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1–4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
8. 4 The rare noun רְַָויָה (révayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
9. 5 The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [], .) defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
10. 6 The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
11. 7 Heb “all the days of my life.”
12. 8 The verb form וְשַׁבְתִּי (véshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bévet). The form should be emended to וְשִׁבְתִּי (véshivtiy; an infinitive construct from יָשַׁב, yashav, “live”) with pronominal suffix) or to וְיָשַׁבְתִּי (véyashavtiy; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see , note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
13. 9 Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
14. 10 The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.
15. 11 Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
16. 1 The prefixed verbal form is understood as a preterite, referring to the creation of the world.
17. 2 He … established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
18. 3 The imperfects in v. 3 are modal, expressing potential or permission.
19. 4 In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2–3).
20. 5 Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
21. 6 Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).
22. 7 Heb “and does not swear an oath deceitfully.”
23. 8 Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.
24. 9 “and vindication from the God of his deliverance.”
25. 10 Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4). This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.
26. 11 Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
27. 12 Heb “lift yourselves up.”
28. 13 Or “king of glory.”
29. 14 Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
30. 15 Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
31. 16 Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.
32. 17 Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
33. 1 Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.
34. 2 Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. “without excuse”; “wantonly treacherous”).
35. 3 Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8–10.
36. 4 The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.
37. 5 That is, “remember” with the intention of repeating.
38. 6 Heb “for from antiquity [are] they.”
39. 7 Heb “do not remember,” with the intention of punishing.
40. 8 That is, the sins characteristic of youths, who lack moral discretion and wisdom.
41. 9 Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”
42. 10 Heb “good and just.”
43. 11 Heb “teaches sinners in the way.”
44. 12 The prefixed verbal form is jussive; the psalmist expresses his prayer.
45. 13 Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
46. 14 The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
47. 15 Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.
48. 16 Heb “to the ones who keep his covenant and his testimonies.”
49. 17 Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.
50. 18 Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
51. 19 Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers … they”).
52. 20 Heb “his life in goodness dwells.” The singular is representative (see v. 14).
53. 21 Or “offspring”; Heb “seed.”
54. 22 Or “earth.”
55. 23 Heb “the advice of the Lord belongs to those who fear him.”
56. 24 Heb “and his covenant, to make them know.”
57. 25 Heb “my eyes continually [are] toward the Lord.”
58. 26 Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
59. 27 That is, helpless and vulnerable.
60. 28 Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
61. 29 Heb “from my distresses lead me out.”
62. 30 Heb “lift up all my sins.”
63. 31 Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
64. 32 Or “my life.”
65. 33 Or “redeem.”
66. 34 Heb “his distresses.” O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
67. 35 Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
68. 1 Heb “for I in my integrity walk.”
69. 2 Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
70. 3 Heb “for your faithfulness [is] before my eyes.”
71. 4 Heb “and I walk about in your loyalty.” The psalmist’s awareness of the Lord’s faithfulness and … loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
72. 5 Heb “sit.”
73. 6 Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
74. 7 Heb “[those who] conceal themselves.”
75. 8 Heb “assembly, company.”
76. 9 Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
77. 10 Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
78. 11 Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
79. 12 Heb “to cause to be heard the sound of thanksgiving.”
80. 13 The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
81. 14 Heb “the dwelling of your house.”
82. 15 Heb “the place of the abode of your splendor.”
83. 16 Heb “do not gather up my life with.”
84. 17 Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
85. 18 Heb “who [have] in their hands evil.”
86. 19 Heb “and their right hand is full of a bribe.”
87. 20 Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9–10.
88. 21 Or “redeem me.”
89. 22 Heb “my foot stands in a level place.”
90. 23 Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
91. 1 Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).
92. 2 Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
93. 3 Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
94. 4 Heb “draw near to me.”
95. 5 To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
96. 6 Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
97. 7 The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me … they stumbled and fell.”
98. 8 Heb “my heart does not fear.”
99. 9 Heb “if war rises up against me.”
100. 10 Heb “in this [i.e., “during this situation”] I am trusting.”
101. 11 Heb “my living.”
102. 12 The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
103. 13 Or “beauty.”
104. 14 Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
105. 15 Heb “he will hide me in his hut.”
106. 16 Or “trouble.”
107. 17 Heb “tent.”
108. 18 The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7–12.
109. 19 Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.
110. 20 Heb “and now my head will be lifted up over my enemies all around me.” In vv. 1–3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11–12).
111. 21 Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
112. 22 Heb “my voice.”
113. 23 Heb “concerning you my heart says, ‘Seek my face.’ ” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
114. 24 Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
115. 25 Heb “do not hide your face from me.” 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).
116. 26 Or “[source of] help.”
117. 27 Or “though my father and mother have abandoned me.”
118. 28 Heb “gather me in”; or “receive me.”
119. 29 Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
120. 30 The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
121. 31 Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
122. 32 Heb “do not give me over to the desire of my enemies.”
123. 33 Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (; cf. 422 ). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
124. 34 In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
125. 35 Or “wait.”
126. 36 Heb “be strong and let your heart be confident.”
127. 37 Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
128. 1 Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
129. 2 Heb “do not be deaf from me.”
130. 3 Heb “lest [if] you are silent from me.”
131. 4 Heb “I will be equal with.”
132. 5 Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
133. 6 I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
134. 7 The Hebrew term דְּבִיר (dévir, “temple”) actually refers to the most holy place within the sanctuary.
135. 8 Heb “workers of wickedness.”
136. 9 Heb “speakers of peace with their neighbors.”
137. 10 Heb “and evil [is] in their heart[s].”
138. 11 Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
139. 12 Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4–7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.
140. 13 Heb “he”; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.
141. 14 Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
142. 15 Heb “blessed [be] the Lord.”
143. 16 He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
144. 17 Heb “The Lord [is] my strength and my shield.”
145. 18 Heb “in him my heart trusts.”
146. 19 Or “I am helped.”
147. 20 Heb “and my heart exults.”
148. 21 Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1–50 (), .
149. 22 Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lé’amo, “to his people”; see P. C. Craigie, Psalms 1–50 [], ), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [], 55). Note the reference to the Lord’s “people” in the next verse.
150. 23 Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
151. 24 Or “bless.”
152. 25 Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
153. 26 Heb “shepherd them and lift them up.” The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2–4).
154. 27 Or “forever.”
155. 28 Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” 150 (1994): .
156. 1 Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the , it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the , also propose the phrase occurred in the original text of Deut 32:8. The phrase בְּנֵי אֵלִים (béney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 ). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
157. 2 Or “ascribe to the Lord glory and strength.”
158. 3 Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)
159. 4 That is, properly dressed for the occasion.
160. 5 Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.
161. 6 The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.
162. 7 Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.
163. 8 Heb “the voice of the Lord [is] accompanied by strength.”
164. 9 Heb “the voice of the Lord [is] accompanied by majesty.”
165. 10 The Hebrew participial form draws attention to the durative nature of the action being described.
166. 11 The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see §24.3).
167. 12 The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12–13).
168. 13 Sirion is another name for Mount Hermon (Deut 3:9).
169. 14 Lebanon and Sirion are compared to frisky young animals (a calf … a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
170. 15 The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [], ). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord’s shout is accompanied by “flames of fire,” that is, lightning bolts.
171. 16 The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5–9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9).
172. 17 The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
173. 18 Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (), 1:.
174. 19 The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
175. 20 Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. , ). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).
176. 21 The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See §111.t.
177. 22 The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yé’arim). For this reason some propose an emendation to יְעָלוֹת (yé’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”). The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
178. 23 Heb “In his temple, all of it says, ‘Glory.’ ”
179. 24 The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6–11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
180. 25 The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
181. 26 The imperfect verbal forms in v. 11 are either descriptive or generalizing.
182. 27 Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
183. 28 Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.
184. 29 Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
185. 30 Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
186. 1 Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.
187. 2 Or “rejoice.”
188. 3 You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
189. 4 Or “my life.”
190. 5 Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
191. 6 A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
192. 7 Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.
193. 8 Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. , ). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. “in his favour there is life”).
194. 9 Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
195. 10 In my self-confidence I said … Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8–11).
196. 11 Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
197. 12 Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
198. 13 The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
199. 14 The following two verses (vv. 9–10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
200. 15 Heb “What profit [is there] in my blood?” “Blood” here represents his life.
201. 16 The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
202. 17 Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
203. 18 The rhetorical questions anticipate the answer, “Of course not!” 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 6:5; 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!
204. 19 Heb “be a helper to me.”
205. 20 Covered me with joy. “Joy” probably stands metonymically for festive attire here.
206. 21 Heb “so that”; or “in order that.”
207. 22 Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see 459 II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kévediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (), 1:. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47–48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
208. 23 Or “forever.”
209. 24 Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19–24, which were apparently written after the Lord answered the prayer of vv. 1–18, the psalmist thanks the Lord for delivering him.
210. 1 Heb “in your vindication rescue me.”
211. 2… Heb “turn toward me your ear.”