Psa 42-50 | NETfull | STEP | For the music director; a well-written song by the Korahites. As a deer longs for streams of water, so I long for you, O God!

Psalms 42

Book 2 (Psalms 42-72)

Psalm 42

^{▼▼ Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.}

For the music director; a well-written song ^{▼▼ The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52–55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.} by the Korahites.

1 As a deer ^{▼▼ Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.} longs ^{▼▼ Or “pants [with thirst].”} for streams of water,
so I long ^{▼▼ Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).} for you, O God!
2 I thirst ^{▼▼ Or “my soul thirsts.”} for God,
for the living God.
I say, ^{▼▼ The words “I say” are supplied in the translation for stylistic reasons and for clarification.} “When will I be able to go and appear in God’s presence?” ^{▼▼ Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).}
3 I cannot eat, I weep day and night; ^{▼▼ Heb “My tears have become my food day and night.”}
all day long they say to me, ^{▼▼ Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’^emor, “when [they] say”). Note the term בְּאָמְרָם (b^e’omram, “when they say”) in v. 10.} “Where is your God?”
4 I will remember and weep! ^{▼▼ Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).}
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. ^{▼▼ Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.}
5 Why are you depressed, ^{▼▼ Heb “Why do you bow down?”} O my soul? ^{▼▼ For poetic effect the psalmist addresses his soul, or inner self.}
Why are you upset? ^{▼▼ Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 #111.t.}
Wait for God!
For I will again give thanks
to my God for his saving intervention. ^{▼▼ Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (p^eney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.}
6 I am depressed, ^{▼▼ Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.}
so I will pray to you while I am trapped here in the region of the upper Jordan, ^{▼▼ Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8–9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.}
from Hermon, ^{▼▼ Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.} from Mount Mizar. ^{▼▼ The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.}
7 One deep stream calls out to another ^{▼▼ Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (t^ehom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).} at the sound of your waterfalls; ^{▼▼ The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.}
all your billows and waves overwhelm me. ^{▼▼ Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.}
8 By day the Lord decrees his loyal love, ^{▼▼ The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).}
and by night he gives me a song, ^{▼▼ Heb “his song [is] with me.”}
a prayer ^{▼▼ A few medieval Hebrew mss read תְּהִלָּה (t^ehillah, “praise”) instead of תְּפִלָּה (t^efillah, “prayer”).} to the living God.
9 I will pray ^{▼▼ The cohortative form indicates the psalmist’s resolve.} to God, my high ridge: ^{▼▼ This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.}
“Why do you ignore ^{▼▼ Or “forget.”} me?
Why must I walk around mourning ^{▼▼ Walk around mourning. See Ps 38:6 for a similar idea.}
because my enemies oppress me?”
10 My enemies’ taunts cut into me to the bone, ^{▼▼ Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”}
as they say to me all day long, “Where is your God?” ^{▼▼ “Where is your God?” The enemies ask this same question in v. 3.}
11 Why are you depressed, ^{▼▼ Heb “Why do you bow down?”} O my soul? ^{▼▼ For poetic effect the psalmist addresses his soul, or inner self.}
Why are you upset? ^{▼▼ Heb “and why are you in turmoil upon me?”}
Wait for God!
For I will again give thanks
to my God for his saving intervention. ^{▼▼ Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (y^eshu’ot f^eney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.}

Psalm 43

^{▼▼ Psalm 43. Many medieval Hebrew mss combine Psalm 43 and Psalm 42 into one psalm. Psalm 43 is the only psalm in Book 2 of the Psalter (Psalms 42–72) that does not have a heading, suggesting that it was originally the third and concluding section of Psalm 42. Ps 43:5 is identical to the refrain in Ps 42:11 and almost identical to the refrain in Ps 42:5.}

Psalms 43

1 Vindicate me, O God!
Fight for me ^{▼▼ Or “argue my case.”} against an ungodly nation!
Deliver me ^{▼▼ The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.} from deceitful and evil men! ^{▼▼ Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.}
2 For you are the God who shelters me. ^{▼▼ Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.}
Why do you reject me? ^{▼▼ The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).}
Why must I walk around ^{▼▼ The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.} mourning ^{▼▼ Walk around mourning. See Ps 38:6 for a similar statement.}
because my enemies oppress me?
3 Reveal ^{▼▼ Heb “send.”} your light ^{▼▼ God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.} and your faithfulness!
They will lead me, ^{▼▼ Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.}
they will escort ^{▼▼ Heb “bring.”} me back to your holy hill, ^{▼▼ In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.}
and to the place where you live. ^{▼▼ Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 46:4; 84:1; 132:5, 7).}
4 Then I will go ^{▼▼ The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”} to the altar of God,
to the God who gives me ecstatic joy, ^{▼▼ Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.}
so that I express my thanks to you, ^{▼▼ The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.} O God, my God, with a harp.
Why are you depressed, ^{▼▼ Heb “Why do you bow down?”} O my soul? ^{▼▼ For poetic effect the psalmist addresses his soul, or inner self.}
Why are you upset? ^{▼▼ Heb “and why are you in turmoil upon me?”}
Wait for God!
For I will again give thanks
to my God for his saving intervention. ^{▼▼ Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (y^eshu’ot f^eney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.}

Psalm 44

^{▼▼ Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1–8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.}

For the music director; by the Korahites, a well-written song.

5 ^{▼▼ The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.}

Psalms 44

1 O God, we have clearly heard; ^{▼▼ Heb “with our ears we have heard.”}
our ancestors ^{▼▼ Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.} have told us
what you did ^{▼▼ Heb “the work you worked.”} in their days,
in ancient times. ^{▼▼ Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2–3 indicate.}
2 You, by your power, ^{▼▼ Heb “you, your hand.”} defeated nations and settled our fathers on their land; ^{▼▼ Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.}
you crushed ^{▼▼ The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (ra’a’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).} the people living there ^{▼▼ Or “peoples.”} and enabled our ancestors to occupy it. ^{▼▼ Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.}
3 For they did not conquer ^{▼▼ Or “take possession of.”} the land by their swords,
and they did not prevail by their strength, ^{▼▼ Heb “and their arm did not save them.” The “arm” here symbolizes military strength.}
but rather by your power, ^{▼▼ Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).} strength ^{▼▼ Heb “your arm.”} and good favor, ^{▼▼ Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).}
for you were partial to ^{▼▼ Or “favorable toward.”} them.
4 You are my ^{▼▼ The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1–3, 5, 7–8) in vv. 1–8 may reflect an antiphonal ceremony.} king, O God!
Decree ^{▼▼ The LXX assumes a participle here (מְצַוֶּה [m^etsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay m^etsavveh, “[You are my king,] my God, the one who decrees”).} ^{▼▼ Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.} Jacob’s ^{▼▼ That is, Israel. See Pss 14:7; 22:23.} deliverance!
5 By your power ^{▼▼ Heb “by you.”} we will drive back ^{▼▼ Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”} ^{▼▼ The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.} our enemies;
by your strength ^{▼▼ Heb “in your name.” The Lord’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).} we will trample down ^{▼▼ The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.} our foes! ^{▼▼ Heb “those who rise up [against] us.”}
6 For I do not trust in my bow,
and I do not prevail by my sword.
7 For you deliver ^{▼▼ Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5–6).} us from our enemies;
you humiliate ^{▼▼ Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5–6).} those who hate us.
8 In God I boast all day long,
and we will continually give thanks to your name. (Selah)
9 But ^{▼▼ The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.} you rejected and embarrassed us!
You did not go into battle with our armies. ^{▼▼ Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).}
10 You made us retreat ^{▼▼ Heb “you caused us to turn backward.”} from the enemy.
Those who hate us take whatever they want from us. ^{▼▼ Heb “plunder for themselves.” The prepositional phrase לָמוֹ (lamo, “for themselves”) here has the nuance “at their will” or “as they please” (see Ps 80:6).}
11 You handed us ^{▼▼ The prefixed verbal form is a preterite (without vav [ו] consecutive).} over like sheep to be eaten;
you scattered us among the nations.
12 You sold ^{▼▼ The prefixed verbal form is a preterite (without vav [ו] consecutive).} your people for a pittance; ^{▼▼ Heb “for what is not wealth.”}
you did not ask a high price for them. ^{▼▼ Heb “you did not multiply their purchase prices.”}
13 You made us ^{▼▼ The prefixed verbal form is a preterite (without vav [ו] consecutive).} an object of disdain to our neighbors;
those who live on our borders taunt and insult us. ^{▼▼ Heb “an [object of] taunting and [of] mockery to those around us.”}
14 You made us ^{▼▼ The prefixed verbal form is a preterite (without vav [ו] consecutive).} an object of ridicule ^{▼▼ Heb “a proverb,” or “[the subject of] a mocking song.”} among the nations;
foreigners treat us with contempt. ^{▼▼ Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).}
15 All day long I feel humiliated ^{▼▼ Heb “all the day my humiliation [is] in front of me.”}
and am overwhelmed with shame, ^{▼▼ Heb “and the shame of my face covers me.”}
16 before the vindictive enemy
who ridicules and insults me. ^{▼▼ Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2.}
17 All this has happened to us, even though we have not rejected you ^{▼▼ Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.}
or violated your covenant with us. ^{▼▼ Heb “and we did not deal falsely with your covenant.”}
18 We have not been unfaithful, ^{▼▼ Heb “our heart did not turn backward.” Cf. Ps 78:57.}
nor have we disobeyed your commands. ^{▼▼ Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.}
19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; ^{▼▼ Heb “yet you have battered us in a place of jackals.”}
you have covered us with darkness. ^{▼▼ The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+ מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21–22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21–22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.}
20 If we had rejected our God, ^{▼▼ Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the Lord’s authority (see Jer 23:27) and abandoning him as an object of prayer and worship (see the next line).}
and spread out our hands in prayer to another god, ^{▼▼ Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12–13, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54–55).}
21 would not God discover it,
for he knows ^{▼▼ The active participle describes what is characteristically true.} one’s thoughts? ^{▼▼ Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.}
22 Yet because of you ^{▼▼ The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9–14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (heneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).} we are killed all day long;
we are treated like ^{▼▼ Or “regarded as.”} sheep at the slaughtering block. ^{▼▼ Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.}
23 Rouse yourself! Why do you sleep, O Lord?
Wake up! ^{▼▼ Wake up! See Ps 35:23.} Do not reject us forever!
24 Why do you look the other way, ^{▼▼ Heb “Why do you hide your face?” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).}
and ignore ^{▼▼ Or “forget.”} the way we are oppressed and mistreated? ^{▼▼ Heb “our oppression and our affliction.”}
25 For we lie in the dirt,
with our bellies pressed to the ground. ^{▼▼ Heb “for our being/life sinks down to the dirt, our belly clings to the earth.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.}
26 Rise up and help us!
Rescue us ^{▼▼ Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.} because of your loyal love!

Psalms 45

Psalm 45

^{▼▼ Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.}

For the music director; according to the tune of “Lilies;” ^{▼▼ Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1–2, 16; 4:5; 5:13; 6:2–3; 7:2).} by the Korahites, a well-written poem, ^{▼▼ The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.} a love song.

1 My heart is stirred by a beautiful song. ^{▼▼ Heb “[with] a good word.” The “good word” probably refers here to the song that follows.}
I say, “I have composed this special song ^{▼▼ Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.} for the king;
my tongue is as skilled as the stylus of an experienced scribe.” ^{▼▼ Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.}
2 You are the most handsome of all men! ^{▼▼ Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 #55.e.}
You speak in an impressive and fitting manner! ^{▼▼ Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.}
For this reason ^{▼▼ Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).} God grants you continual blessings. ^{▼▼ Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.}
3 Strap your sword to your thigh, O warrior! ^{▼▼ Or “mighty one.”}
Appear in your majestic splendor! ^{▼▼ The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.}
4 Appear in your majesty and be victorious! ^{▼▼ Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.}
Ride forth for the sake of what is right, ^{▼▼ Or “for the sake of truth.”}
on behalf of justice! ^{▼▼ The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah v^etsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-d^evar, “because; for the sake of”) in the preceding line.}
Then your right hand will accomplish mighty acts! ^{▼▼ Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.}
5 Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet. ^{▼▼ Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.}
6 Your throne, ^{▼▼ The king’s throne here symbolizes his rule.} O God, is permanent. ^{▼▼ Or “forever and ever.”} ^{▼▼ O God. The king is clearly the addressee here, as in vv. 2–5 and 7–9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.}
The scepter ^{▼▼ The king’s scepter symbolizes his royal authority.} of your kingdom is a scepter of justice.
7 You love ^{▼▼ To love justice means to actively promote it.} justice and hate evil. ^{▼▼ To hate evil means to actively oppose it.}
For this reason God, your God ^{▼▼ For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42–83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”} has anointed you ^{▼▼ Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8–9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.}
with the oil of joy, ^{▼▼ The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.} elevating you above your companions. ^{▼▼ Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.} ^{▼▼ Verses 6–7 are quoted in Heb 1:8–9, where they are applied to Jesus.}
8 All your garments are perfumed with ^{▼▼ The words “perfumed with” are supplied in the translation for clarification.} myrrh, aloes, and cassia.
From the luxurious palaces ^{▼▼ Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.} comes the music of stringed instruments that makes you happy. ^{▼▼ Heb “from the palaces of ivory stringed instrument[s] make you happy.”}
9 Princesses ^{▼▼ Heb “daughters of kings.”} are among your honored guests, ^{▼▼ Heb “valuable ones.” The form is feminine plural.}
your bride ^{▼▼ This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2–3, 23.} stands at your right hand, wearing jewelry made with gold from Ophir. ^{▼▼ Heb “a consort stands at your right hand, gold of Ophir.”} ^{▼▼ Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.}
10 Listen, O princess! ^{▼▼ Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).} ^{▼▼ Listen, O princess. The poet now addresses the bride.}
Observe and pay attention! ^{▼▼ Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.}
Forget your homeland ^{▼▼ Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.} and your family! ^{▼▼ Heb “and the house of your father.”}
11 Then ^{▼▼ After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.} the king will be attracted by ^{▼▼ Or “desire.”} your beauty.
After all, he is your master! Submit ^{▼▼ Or “bow down.”} to him! ^{▼▼ Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.}
12 Rich people from Tyre ^{▼▼ For location see Map1-A2; Map2-G2; Map4-A1; Journey of Paul map 3-F3; Journey of Paul map 4-F3.}
will seek your favor by bringing a gift. ^{▼▼ Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21–22; Mal 1:9).}
13 The princess ^{▼▼ Heb “[the] daughter of a king.”} looks absolutely magnificent, ^{▼▼ Heb “[is] completely glorious.”}
decked out in pearls and clothed in a brocade trimmed with gold. ^{▼▼ Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (p^enimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.}
14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. ^{▼▼ Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13–14a), rather than being addressed directly (as in vv. 10–12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16–17, where the second person pronouns are masculine.}
15 They are bubbling with joy as they walk in procession
and enter the royal palace. ^{▼▼ Heb “they are led with joy and happiness, they enter the house of the king.”}
16 Your ^{▼▼ The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.} sons will carry ^{▼▼ The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”} on the dynasty of your ancestors; ^{▼▼ Heb “in place of your fathers will be your sons.”}
you will make them princes throughout the land.
I will proclaim your greatness through the coming years, ^{▼▼ Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2–7.}
then the nations will praise you ^{▼▼ The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.} forever.

Psalm 46

^{▼▼ Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.}

For the music director; by the Korahites; according to the alamoth style; a song.

17 ^{▼▼ The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.}

Psalms 46

1 God is our strong refuge; ^{▼▼ Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”}
he is truly our helper in times of trouble. ^{▼▼ Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (m^e’od, “greatly”) has an emphasizing function.}
2 For this reason we do not fear ^{▼▼ The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2–3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).} when the earth shakes, ^{▼▼ The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”}
and the mountains tumble into the depths of the sea, ^{▼▼ Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.}
3 when its waves ^{▼▼ Heb “its waters.”} crash ^{▼▼ Or “roar.”} and foam,
and the mountains shake ^{▼▼ The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.} before the surging sea. ^{▼▼ Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2–3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).} (Selah)
4 The river’s channels bring joy to the city of God, ^{▼▼ Heb “A river, its channels cause the city of God to be glad.”} ^{▼▼ The city of God is Jerusalem (see Pss 48:1–2; 87:2–3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6–8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1–12; Joel 3:18).}
the special, holy dwelling place of ^{▼▼ Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 #132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishk^eney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 #124.b. The form stands as an appositional genitive in relation to the preceding construct noun.} the sovereign One. ^{▼▼ Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.}
5 God lives within it, ^{▼▼ Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.} it cannot be moved. ^{▼▼ Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.}
God rescues it ^{▼▼ Or “helps her.” The imperfect draws attention to the generalizing character of the statement.} at the break of dawn. ^{▼▼ Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).} ^{▼▼ At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).}
6 Nations are in uproar, kingdoms are overthrown. ^{▼▼ Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2–3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).}
God ^{▼▼ Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.} gives a shout, ^{▼▼ Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).} the earth dissolves. ^{▼▼ Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8–9). The imperfect verbal form emphasizes the characteristic nature of the action described.}
7 The Lord who commands armies is on our side! ^{▼▼ Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8–9.}
The God of Jacob ^{▼▼ That is, Israel, or Judah (see Ps 20:1).} is our protector! ^{▼▼ Heb “our elevated place” (see Pss 9:9; 18:2).} (Selah)
8 Come! Witness the exploits ^{▼▼ In this context the Lord’s exploits are military in nature (see vv. 8b–9).} of the Lord,
who brings devastation to the earth! ^{▼▼ Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.}
9 He brings an end to wars throughout the earth; ^{▼▼ Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).}
he shatters ^{▼▼ The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404–7 #24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.} the bow and breaks ^{▼▼ The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.} the spear;
he burns ^{▼▼ The imperfect verbal form carries on and emphasizes the generalizing nature of the description.} the shields with fire. ^{▼▼ Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.}
10 He says, ^{▼▼ The words “he says” are supplied in the translation for clarification.} “Stop your striving and recognize ^{▼▼ Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.} that I am God!
I will be exalted ^{▼▼ Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).} over ^{▼▼ Or “among.”} the nations! I will be exalted over ^{▼▼ Or “in.”} the earth!”
The Lord who commands armies is on our side! ^{▼▼ Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8–9.}
The God of Jacob ^{▼▼ That is, Israel, or Judah (see Ps 20:1).} is our protector! ^{▼▼ Heb “our elevated place” (see Pss 9:9; 18:2).} (Selah)

Psalm 47

^{▼▼ Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.}

For the music director; by the Korahites; a psalm.

Psalms 47

1 All you nations, clap your hands!
Shout out to God in celebration! ^{▼▼ Heb “Shout to God with [the] sound of a ringing cry!”}
2 For the sovereign Lord ^{▼▼ Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.} is awe-inspiring; ^{▼▼ Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.}
he is the great king who rules the whole earth! ^{▼▼ Heb “a great king over all the earth.”}
3 He subdued nations beneath us ^{▼▼ On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.}
and countries ^{▼▼ Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).} under our feet.
4 He picked out for us a special land ^{▼▼ Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).}
to be a source of pride for ^{▼▼ Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.} Jacob, ^{▼▼ That is, Israel.} whom he loves. ^{▼▼ Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.} (Selah)
5 God has ascended his throne ^{▼▼ God ascended his throne. In the context of vv. 3–4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17–18, as well as Ps 114:1–2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1–2, 8–9 focus on God’s continuing kingship, which extends over all nations.} amid loud shouts; ^{▼▼ Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.}
the Lord has ascended his throne amid the blaring of ram’s horns. ^{▼▼ Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.}
6 Sing to God! Sing!
Sing to our king! Sing!
7 For God is king of the whole earth!
Sing a well-written song! ^{▼▼ The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52–55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.}
8 God reigns ^{▼▼ When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.} over the nations!
God sits on his holy throne!
The nobles of the nations assemble,
along with the people of the God of Abraham, ^{▼▼ The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.}
for God has authority over the rulers ^{▼▼ Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.} of the earth.
He is highly exalted! ^{▼▼ The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.}

Psalm 48

^{▼▼ Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.}

A song, a psalm by the Korahites.

Psalms 48

1 The Lord is great and certainly worthy of praise
in the city of our God, ^{▼▼ The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).} his holy hill.
2 It is lofty and pleasing to look at, ^{▼▼ Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.}
a source of joy to the whole earth. ^{▼▼ A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1–4).}
Mount Zion resembles the peaks of Zaphon; ^{▼▼ Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1–50 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103.}
it is the city of the great king.
3 God is in its fortresses;
he reveals himself as its defender. ^{▼▼ Heb “he is known for an elevated place.”}
4 For ^{▼▼ The logical connection between vv. 3–4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.} look, the kings assemble; ^{▼▼ The perfect verbal forms in vv. 4–6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord’s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8).}
they advance together.
5 As soon as they see, ^{▼▼ The object of “see” is omitted, but v. 3b suggests that the Lord’s self-revelation as the city’s defender is what they see.} they are shocked; ^{▼▼ Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”}
they are terrified, they quickly retreat. ^{▼▼ The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4–6 are simply juxtaposed without connectives.}
6 Look at them shake uncontrollably, ^{▼▼ Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).}
like a woman writhing in childbirth. ^{▼▼ Heb “[with] writhing like one giving birth.”} ^{▼▼ The language of vv. 5–6 is reminiscent of Exod 15:15.}
7 With an east wind
you shatter ^{▼▼ The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on “large ships”). The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Pss 29:5; 46:9). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404–7 #24.3).} the large ships. ^{▼▼ Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord’s divine power (see Isa 2:16).}
8 We heard about God’s mighty deeds, now we have seen them, ^{▼▼ Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.}
in the city of the Lord, the invincible Warrior, ^{▼▼ Heb “the Lord of hosts.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11).}
in the city of our God.
God makes it permanently secure. ^{▼▼ Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.} (Selah)
9 We reflect on your loyal love, O God,
within your temple.
10 The praise you receive as far away as the ends of the earth
is worthy of your reputation, O God. ^{▼▼ Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.}
You execute justice! ^{▼▼ Heb “your right hand is full of justice.” The “right hand” suggests activity and power.}
11 Mount Zion rejoices;
the towns ^{▼▼ Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).} of Judah are happy, ^{▼▼ The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [l^ema’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12–13.)}
because of your acts of judgment. ^{▼▼ These acts of judgment are described in vv. 4–7.}
12 Walk around ^{▼▼ The verb forms in vv. 12–13 are plural; the entire Judahite community is addressed.} Zion! Encircle it!
Count its towers!
13 Consider its defenses! ^{▼▼ Heb “set your heart to its rampart.”}
Walk through ^{▼▼ The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”} its fortresses,
so you can tell the next generation about it! ^{▼▼ The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.}
For God, our God, is our defender forever! ^{▼▼ Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”}
He guides ^{▼▼ The imperfect highlights the characteristic nature of the generalizing statement.} us! ^{▼▼ In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.}

Psalm 49

^{▼▼ Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.}

For the music director, a psalm by the Korahites.

Psalms 49

1 Listen to this, all you nations!
Pay attention, all you inhabitants of the world! ^{▼▼ The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).}
2 Pay attention, all you people, ^{▼▼ Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (b^eney ’adam) referring to the lower classes and בְּנֵי אִישׁ (b^eney ’ish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.}
both rich and poor!
3 I will declare a wise saying; ^{▼▼ Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.}
I will share my profound thoughts. ^{▼▼ Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (t^evunot, “understanding”) indicates degree or emphasis (see GKC 397-98 #124.e).}
4 I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp. ^{▼▼ Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5–11, 13–19).}
5 Why should I be afraid in times of trouble, ^{▼▼ Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.}
when the sinful deeds of deceptive men threaten to overwhelm me? ^{▼▼ The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (’aqivay, “my heels”) to either (1) עֲקֻבַּי (’aqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (’aqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (’oq^evay, “those who deceive me” [a suffixed active participle from עָקַב, ’aqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”}
6 They trust ^{▼▼ Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).} in their wealth
and boast ^{▼▼ The imperfect verbal form emphasizes their characteristic behavior.} in their great riches.
7 Certainly a man cannot rescue his brother; ^{▼▼ Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend “brother” to the similar sounding אַךְ (’akh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifddeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yifadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 #113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.}
he cannot pay God an adequate ransom price ^{▼▼ Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.}
8 (the ransom price for a human life ^{▼▼ Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.} is too high,
and people go to their final destiny), ^{▼▼ Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.}
9 so that he might continue to live ^{▼▼ The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 #109.f.) In this case v. 8 is understood as a parenthetical comment.} forever
and not experience death. ^{▼▼ Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).}
10 Surely ^{▼▼ The particle כִּי (ki) is understood here as asseverative (emphatic).} one sees ^{▼▼ The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).} that even wise people die; ^{▼▼ The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.}
fools and spiritually insensitive people all pass away ^{▼▼ Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).}
and leave their wealth to others. ^{▼▼ Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.}
11 Their grave becomes their permanent residence,
their eternal dwelling place. ^{▼▼ Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (q^evarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.}
They name their lands after themselves, ^{▼▼ Naming their lands after themselves is a claim of possession.}
12 but, despite their wealth, people do not last, ^{▼▼ Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (y^eqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.}
they are like animals ^{▼▼ Or “cattle.”} that perish. ^{▼▼ The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.}
13 This is the destiny of fools, ^{▼▼ Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.}
and of those who approve of their philosophy. ^{▼▼ Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.} (Selah)
14 They will travel to Sheol like sheep, ^{▼▼ Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 #67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).}
with death as their shepherd. ^{▼▼ Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.}
The godly will rule ^{▼▼ The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.} over them when the day of vindication dawns; ^{▼▼ Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.}
Sheol will consume their bodies and they will no longer live in impressive houses. ^{▼▼ Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 #114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.}
15 But ^{▼▼ Or “certainly.”} God will rescue ^{▼▼ Or “redeem.”} my life ^{▼▼ Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).} from the power ^{▼▼ Heb “hand.”} of Sheol;
certainly ^{▼▼ Or “for.”} he will pull me to safety. ^{▼▼ Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).} ^{▼▼ According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7–12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284–88.} (Selah)
16 Do not be afraid when a man becomes rich ^{▼▼ When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5–6).}
and his wealth multiplies! ^{▼▼ Heb “when the glory of his house grows great.”}
17 For he will take nothing with him when he dies;
his wealth will not follow him down into the grave. ^{▼▼ Heb “his glory will not go down after him.”}
18 He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well!”
19 But he will join his ancestors; ^{▼▼ Verses 18–19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.}
they will never again see the light of day. ^{▼▼ Heb “light.” The words “of day” are supplied in the translation for clarification.}
Wealthy people do not understand; ^{▼▼ Heb “mankind in honor does not understand.” The Hebrew term יְקָר (y^eqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.}
they are like animals ^{▼▼ Or “cattle.”} that perish. ^{▼▼ The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.}

Psalm 50

^{▼▼ Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2–20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.}

A psalm by Asaph.

Psalms 50

1 El, God, the Lord ^{▼▼ Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [y^ehvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.} speaks,
and summons the earth to come from the east and west. ^{▼▼ Heb “and calls [the] earth from the sunrise to its going.”}
2 From Zion, the most beautiful of all places, ^{▼▼ Heb “the perfection of beauty.”}
God comes in splendor. ^{▼▼ Or “shines forth.”} ^{▼▼ Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.}
3 Our God approaches and is not silent; ^{▼▼ According to GKC 322 #109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”}
consuming fire goes ahead of him
and all around him a storm rages. ^{▼▼ Heb “fire before him devours, and around him it is very stormy.”}
4 He summons the heavens above,
as well as the earth, so that he might judge his people. ^{▼▼ Or perhaps “to testify against his people.”} ^{▼▼ The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).}
5 He says: ^{▼▼ The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.}
“Assemble my covenant people before me, ^{▼▼ Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.}
those who ratified a covenant with me by sacrifice!” ^{▼▼ Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3–8).}
6 The heavens declare his fairness, ^{▼▼ Or “justice.”}
for God is judge. ^{▼▼ Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).} (Selah)
7 He says: ^{▼▼ The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.}
“Listen my people! I am speaking!
Listen Israel! I am accusing you! ^{▼▼ Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).}
I am God, your God!
8 I am not condemning ^{▼▼ Or “rebuking.”} you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me. ^{▼▼ Heb “and your burnt sacrifices before me continually.”}
9 I do not need to take ^{▼▼ Or “I will not take.”} a bull from your household
or goats from your sheepfolds.
10 For every wild animal in the forest belongs to me,
as well as the cattle that graze on a thousand hills. ^{▼▼ Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (b^ehemot, “animal”) refers here to cattle (see Ps 104:14).}
11 I keep track of ^{▼▼ Heb “I know.”} every bird in the hills,
and the insects ^{▼▼ The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.} of the field are mine.
12 Even if I were hungry, I would not tell you,
for the world and all it contains belong to me.
13 Do I eat the flesh of bulls?
Do I drink the blood of goats? ^{▼▼ The rhetorical questions assume an emphatic negative response, “Of course not!”}
14 Present to God a thank-offering!
Repay your vows to the sovereign One! ^{▼▼ Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.}
15 Pray to me when you are in trouble! ^{▼▼ Heb “call [to] me in a day of trouble.”}
I will deliver you, and you will honor me!” ^{▼▼ In vv. 7–15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9–13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.}
16 God says this to the evildoer: ^{▼▼ Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, r^esha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).}
“How can you declare my commands,
and talk about my covenant? ^{▼▼ Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18–20).}
17 For you hate instruction
and reject my words. ^{▼▼ Heb “and throw my words behind you.”}
18 When you see a thief, you join him; ^{▼▼ Heb “you run with him.”}
you associate with men who are unfaithful to their wives. ^{▼▼ Heb “and with adulterers [is] your portion.”}
19 You do damage with words, ^{▼▼ Heb “your mouth you send with evil.”}
and use your tongue to deceive. ^{▼▼ Heb “and your tongue binds together [i.e., “frames”] deceit.”}
20 You plot against your brother; ^{▼▼ Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).}
you slander your own brother. ^{▼▼ Heb “against the son of your mother you give a fault.”}
21 When you did these things, I was silent, ^{▼▼ Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 #112.cc.} ^{▼▼ The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).}
so you thought I was exactly like you. ^{▼▼ The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 #113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).}
But now I will condemn ^{▼▼ Or “rebuke” (see v. 8).} you
and state my case against you! ^{▼▼ Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.}
22 Carefully consider this, you who reject God! ^{▼▼ Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.}
Otherwise I will rip you to shreds ^{▼▼ Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).}
and no one will be able to rescue you.
Whoever presents a thank-offering honors me. ^{▼▼ The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.}
To whoever obeys my commands, I will reveal my power to deliver.” ^{▼▼ Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (v^esam derekh) to וְשֹׁמֵר דְּרָכַּי (v^eshomer d^erakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (v^eshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).}

Psalm 51

^{▼▼ Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11–12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.}

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba.

23 ^{▼▼ Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”}