Psalm 128-134

New English Translation

Footnotes

1. Psalm 128:1 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
2. Psalm 128:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
3. Psalm 128:1 tn Heb “every fearer of the Lord.”
4. Psalm 128:1 tn Heb “the one who walks in his ways.”
5. Psalm 128:2 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.
6. Psalm 128:2 tn Heb “the work of your hands, indeed you will eat.”
7. Psalm 128:2 tn Heb “how blessed you [will be] and it will be good for you.”
8. Psalm 128:3 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
9. Psalm 128:3 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
10. Psalm 128:4 tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”
11. Psalm 128:5 tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.
12. Psalm 128:5 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
13. Psalm 128:6 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
14. Psalm 128:6 tn Heb “sons to your sons.”
15. Psalm 128:6 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).
16. Psalm 129:1 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
17. Psalm 129:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
18. Psalm 129:4 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
19. Psalm 129:6 tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).
20. Psalm 129:8 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
21. Psalm 130:1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
22. Psalm 130:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
23. Psalm 130:1 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
24. Psalm 130:2 tn Heb “my voice.”
25. Psalm 130:2 tn Heb “may your ears be attentive to the voice of.”
26. Psalm 130:3 tn Heb “observe.”
27. Psalm 130:3 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
28. Psalm 130:4 tn Or “surely.”
29. Psalm 130:4 tn Heb “for with you [there is] forgiveness.”
30. Psalm 130:4 tn Or “consequently you are.”
31. Psalm 130:4 tn Heb “feared.”
32. Psalm 130:5 tn Or “wait for.”
33. Psalm 130:5 tn Heb “my soul waits.”
34. Psalm 130:5 tn Heb “his word.”
35. Psalm 130:6 tn Heb “my soul for the master.”
36. Psalm 130:6 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
37. Psalm 130:7 tn Heb “for with the Lord [is] loyal love.”
38. Psalm 130:7 tn Heb “and abundantly with him [is] redemption.”
39. Psalm 130:8 tn Or “redeem.”
40. Psalm 130:8 tn Or “all the consequences of their sins.” The Hebrew noun עָוֹן (ʿavon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to deliverance from the national consequences of sin or forgiveness per se (v. 4). See L. C. Allen, Psalms 101-150 (WBC), 192.
41. Psalm 131:1 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
42. Psalm 131:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
43. Psalm 131:1 tn Heb “and my eyes are not lifted up.”
44. Psalm 131:1 tn Heb “I do not walk in great things, and in things too marvelous for me.”
45. Psalm 131:2 tn Or “but.”
46. Psalm 131:2 tn Heb “I make level and make quiet my soul.”
47. Psalm 131:2 tn Heb “like a weaned [one] upon his mother.”
48. Psalm 131:2 tn Heb “like the weaned [one] upon me, my soul.”
49. Psalm 132:1 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
50. Psalm 132:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
51. Psalm 132:1 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (ʿanavato, “his humility”).
52. Psalm 132:3 tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.
53. Psalm 132:3 tn Heb “the tent of my house.”
54. Psalm 132:3 tn Heb “go up upon the bed of my couch.”
55. Psalm 132:5 tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).
56. Psalm 132:5 tn Or “the Mighty One of Jacob.”
57. Psalm 132:6 tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [ʾaron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)
58. Psalm 132:6 sn Some understand Ephrathah as a reference to Kiriath Jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath Jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath Jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2).
59. Psalm 132:6 tn Heb “fields of the forest.” The Hebrew term יָעַר (yaʿar, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat y^eʿarim, “Kiriath Jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).
60. Psalm 132:7 tn Or “bow down.”
61. Psalm 132:9 tn Or “righteousness.”
62. Psalm 132:10 tn Heb “do not turn away the face of your anointed one.”
63. Psalm 132:11 tn Heb “the Lord swore an oath to David [in] truth.”
64. Psalm 132:11 tn Heb “he will not turn back from it.”
65. Psalm 132:11 tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.
66. Psalm 132:11 tn Heb “the fruit of your body.”
67. Psalm 132:13 tn Or “for.”
68. Psalm 132:13 tn Heb “he desired it for his dwelling place.”
69. Psalm 132:14 tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.
70. Psalm 132:14 tn Heb “for I desired it.”
71. Psalm 132:15 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
72. Psalm 132:15 tn Heb “her poor I will satisfy [with] food.”
73. Psalm 132:16 tn Heb “and her priests I will clothe [with] deliverance.”
74. Psalm 132:16 tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.
75. Psalm 132:17 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
76. Psalm 132:17 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
77. Psalm 132:18 tn Heb “his enemies I will clothe [with] shame.”
78. Psalm 133:1 sn Psalm 133. The psalmist affirms the benefits of family unity.
79. Psalm 133:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
80. Psalm 133:1 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the nation of Israel it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
81. Psalm 133:2 tn Heb “[it is] like the good oil on the head, going down on the beard.”
82. Psalm 133:2 tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the term from מַד (mad, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.
83. Psalm 133:3 sn Hermon refers to Mount Hermon, located north of Israel.
84. Psalm 133:3 sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.
85. Psalm 133:3 tn Or “for.”
86. Psalm 133:3 tn Heb “there the Lord has commanded the blessing, life forever.”
87. Psalm 134:1 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
88. Psalm 134:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
89. Psalm 134:1 tn Heb “Look!”
90. Psalm 134:1 tn Heb “stand.”
91. Psalm 134:3 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
92. Psalm 134:3 tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”