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诗篇 68
Chinese Contemporary Bible (Simplified)

得胜的凯歌

大卫作的诗，交给乐长。

68 愿上帝起来驱散祂的仇敌，
使恨祂的人四散奔逃。
2 愿你驱散他们，
如风把烟吹散。
愿恶人在上帝面前灭亡，
如蜡在火中熔化。
3 愿义人在上帝面前欢欣快乐，
愿他们高兴欢喜。
4 要歌颂上帝，
赞美祂的名，
要颂扬驾云而行的上帝。
祂的名字是耶和华，
要在祂面前欢喜快乐。
5 住在圣所的上帝是孤儿的父亲，寡妇的保护者。
6 祂使孤苦者有家，
让被囚者欢然脱离牢笼。
但叛逆者要住在干旱之地。
7 上帝啊，
你曾带领你的子民走过荒野。（细拉）
8 那时，在西奈山的上帝面前，
在以色列的上帝面前，
大地震动，诸天降雨。

9 上帝啊，你降下沛雨，
滋润你干旱的产业——以色列，
10 让你的子民得以安居在那里。
上帝啊，
你满怀恩慈地供养穷苦人。
11 主下达命令，
成群的妇女便奔走相告：
12 “众王和他们的军队逃走了，逃走了！”
以色列的妇女都在分战利品。
13 即使羊圈里的看羊人也披金戴银，
就像鸽子镀银的翅膀和金光闪闪的羽毛。
14 全能的上帝驱散了众王，
势如大雪洒落在撒们。
15 巴珊的山巍峨雄壮，群峰耸立。
16 崇山峻岭啊，
你们为何嫉妒地盯着上帝选为居所的山，
耶和华永远居住的地方呢？
17 上帝带着千千万万的战车从西奈山来到祂的圣所。
18 你升上高天时，
带着许多俘虏；
你接受了众人的礼物，
甚至叛逆者的礼物。
耶和华上帝就住在那里。
19 要称颂主，
称颂我们的救主上帝，
祂天天背负我们的重担。（细拉）

20 我们的上帝是拯救的上帝，
主耶和华救我们脱离死亡。
21 上帝必打碎仇敌的头颅，
敲破怙恶不悛者的脑袋。
22 主说：
“我要把他们从巴珊带回来，
从深海带回来，
23 好让你们的脚从他们的血泊中踩过，
你们的狗也可以吃他们的肉。”
24 上帝啊，你的队伍已经出现；
我的上帝，我的王啊，
你的队伍进了圣所，
25 歌唱的在前，奏乐的殿后，
摇手鼓的少女居中。
26 要在大会中赞美上帝，
以色列的会众都要赞美耶和华。
27 最小的便雅悯支派在前领路，
后面跟着大群的犹大首领，
还有西布伦和拿弗他利的首领。
28 上帝啊，求你施展你的权能；
上帝啊，求你像以前一样为我们彰显你的力量。
29 君王都带着礼物来到你耶路撒冷的圣殿。
30 求你斥责那芦苇中的野兽，
斥责成群的公牛和列邦的牛犊，
使他们俯首献上贡银。
求你驱散好战的列邦。
31 埃及的使节来朝见，
古实也要归降上帝。
32 世上的列国啊，
要向上帝歌唱，
你们要歌颂主，
33 歌颂凌驾在万古穹苍之上的主。
听啊，祂声如雷鸣。
34 你们要传扬上帝的大能，
祂的威荣普照以色列，
祂的权能彰显于穹苍。
35 上帝啊，你在圣所中令人敬畏。
以色列的上帝把力量和权能赐给祂的子民。
上帝当受称颂！

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詩篇 68
Chinese Contemporary Bible (Traditional)

得勝的凱歌

大衛作的詩，交給樂長。

68 願上帝起來驅散祂的仇敵，
使恨祂的人四散奔逃。
2 願你驅散他們，
如風把煙吹散。
願惡人在上帝面前滅亡，
如蠟在火中熔化。
3 願義人在上帝面前歡欣快樂，
願他們高興歡喜。
4 要歌頌上帝，
讚美祂的名，
要頌揚駕雲而行的上帝。
祂的名字是耶和華，
要在祂面前歡喜快樂。
5 住在聖所的上帝是孤兒的父親，寡婦的保護者。
6 祂使孤苦者有家，
讓被囚者歡然脫離牢籠。
但叛逆者要住在乾旱之地。
7 上帝啊，
你曾帶領你的子民走過荒野。（細拉）
8 那時，在西奈山的上帝面前，
在以色列的上帝面前，
大地震動，諸天降雨。

9 上帝啊，你降下沛雨，
滋潤你乾旱的產業——以色列，
10 讓你的子民得以安居在那裡。
上帝啊，
你滿懷恩慈地供養窮苦人。
11 主下達命令，
成群的婦女便奔相走告：
12 「眾王和他們的軍隊逃走了，逃走了！」
以色列的婦女都在分戰利品。
13 即使羊圈裡的看羊人也披金戴銀，
就像鴿子鍍銀的翅膀和金光閃閃的羽毛。
14 全能的上帝驅散了眾王，
勢如大雪灑落在撒們。
15 巴珊的山巍峨雄壯，群峰聳立。
16 崇山峻嶺啊，
你們為何嫉妒地盯著上帝選為居所的山，
耶和華永遠居住的地方呢？
17 上帝帶著千千萬萬的戰車從西奈山來到祂的聖所。
18 你升上高天時，
帶著許多俘虜；
你接受了眾人的禮物，
甚至叛逆者的禮物。
耶和華上帝就住在那裡。
19 要稱頌主，
稱頌我們的救主上帝，
祂天天背負我們的重擔。（細拉）

20 我們的上帝是拯救的上帝，
主耶和華救我們脫離死亡。
21 上帝必打碎仇敵的頭顱，
敲破怙惡不悛者的腦袋。
22 主說：
「我要把他們從巴珊帶回來，
從深海帶回來，
23 好讓你們的腳從他們的血泊中踩過，
你們的狗也可以吃他們的肉。」
24 上帝啊，你的隊伍已經出現；
我的上帝，我的王啊，
你的隊伍進了聖所，
25 歌唱的在前，奏樂的殿後，
搖手鼓的少女居中。
26 要在大會中讚美上帝，
以色列的會眾都要讚美耶和華。
27 最小的便雅憫支派在前領路，
後面跟著大群的猶大首領，
還有西布倫和拿弗他利的首領。
28 上帝啊，求你施展你的權能；
上帝啊，求你像以前一樣為我們彰顯你的力量。
29 君王都帶著禮物來到你耶路撒冷的聖殿。
30 求你斥責那蘆葦中的野獸，
斥責成群的公牛和列邦的牛犢，
使他們俯首獻上貢銀。
求你驅散好戰的列邦。
31 埃及的使節來朝見，
古實也要歸降上帝。
32 世上的列國啊，
要向上帝歌唱，
你們要歌頌主，
33 歌頌凌駕在萬古穹蒼之上的主。
聽啊，祂聲如雷鳴。
34 你們要傳揚上帝的大能，
祂的威榮普照以色列，
祂的權能彰顯於穹蒼。
35 上帝啊，你在聖所中令人敬畏。
以色列的上帝把力量和權能賜給祂的子民。
上帝當受稱頌！

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Psalm 68
New English Translation

Psalm 68[a]

For the music director, by David, a psalm, a song.

68 God springs into action.[b]
His enemies scatter;
his adversaries[c] run from him.[d]
2 As smoke is driven away by the wind, so you drive them away.[e]
As wax melts before fire,
so the wicked are destroyed before God.
3 But the godly[f] are happy;
they rejoice before God
and are overcome with joy.[g]
4 Sing to God! Sing praises to his name.
Exalt the one who rides on the clouds.[h]
For the Lord is his name.[i]
Rejoice before him.
5 He is a father to the fatherless
and an advocate for widows.[j]
God rules from his holy dwelling place.[k]
6 God settles in their own homes those who have been deserted;[l]
he frees prisoners and grants them prosperity.[m]
But sinful rebels live in the desert.[n]
7 O God, when you lead your people into battle,[o]
when you march through the wastelands,[p] (Selah)
8 the earth shakes.
Yes, the heavens pour down rain
before God, the God of Sinai,[q]
before God, the God of Israel.[r]
9 O God, you cause abundant showers to fall[s] on your chosen people.[t]
When they[u] are tired, you sustain them,[v]
10 for you live among them.[w]
You sustain the oppressed with your good blessings, O God.
11 The Lord speaks;[x]
many, many women spread the good news.[y]
12 Kings leading armies run away—they run away![z]
The lovely lady[aa] of the house divides up the loot.
13 When[ab] you lie down among the sheepfolds,[ac]
the wings of the dove are covered with silver
and with glittering gold.[ad]
14 When the Sovereign One[ae] scatters kings,[af]
let it snow[ag] on Zalmon.
15 The mountain of Bashan[ah] is a towering mountain;[ai]
the mountain of Bashan is a mountain with many peaks.[aj]
16 Why do you look with envy,[ak] O mountains[al] with many peaks,
at the mountain where God has decided to live?[am]
Indeed[an] the Lord will live there[ao] permanently.
17 God has countless chariots;
they number in the thousands.[ap]
The Lord comes from Sinai in holy splendor.[aq]
18 You ascend on high;[ar]
you have taken many captives.[as]
You receive tribute[at] from[au] men,
including even sinful rebels.
Indeed, the Lord God lives there.[av]
19 The Lord deserves praise.[aw]
Day after day[ax] he carries our burden,
the God who delivers us. (Selah)
20 Our God is a God who delivers;
the Lord, the Sovereign Lord, can rescue from death.[ay]
21 Indeed, God strikes the heads of his enemies,
the hairy foreheads of those who persist in rebellion.[az]
22 The Lord says,
“I will retrieve them[ba] from Bashan.
I will bring them back from the depths of the sea,
23 so that your feet may stomp[bb] in their blood,
and your dogs may eat their portion of the enemies’ corpses.”[bc]
24 They[bd] see your processions, O God—
the processions of my God, my king, who marches along in holy splendor.[be]
25 Singers walk in front;
musicians follow playing their stringed instruments,[bf]
in the midst of young women playing tambourines.[bg]
26 In your large assemblies praise God,
the Lord, in the assemblies of Israel.[bh]
27 There is little Benjamin, their ruler,[bi]
and the princes of Judah in their robes,[bj]
along with the princes of Zebulun and the princes of Naphtali.
28 God has decreed that you will be powerful.[bk]
O God, you who have acted on our behalf, demonstrate your power.
29 Because of your temple in Jerusalem,[bl]
kings bring tribute to you.
30 Sound your battle cry against[bm] the wild beast of the reeds,[bn]
and the nations that assemble like a herd of calves led by bulls.[bo]
They humble themselves[bp] and offer gold and silver as tribute.[bq]
God[br] scatters[bs] the nations that like to do battle.
31 They come with red cloth[bt] from Egypt.
Ethiopia[bu] voluntarily offers tribute[bv] to God.
32 O kingdoms of the earth, sing to God.
Sing praises to the Lord, (Selah)
33 to the one who rides through the sky from ancient times.[bw]
Look! He thunders loudly.[bx]
34 Acknowledge God’s power,[by]
his sovereignty over Israel,
and the power he reveals in the skies.[bz]
35 You are awe-inspiring, O God, as you emerge from your holy temple.[ca]
It is the God of Israel[cb] who gives the people power and strength.
God deserves praise![cc]

Footnotes

  1. Psalm 68:1 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
  2. Psalm 68:1 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
  3. Psalm 68:1 tn Heb “those who hate him.”
  4. Psalm 68:1 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord. Then your enemies will be scattered and your adversaries will run from you.”
  5. Psalm 68:2 tn Heb “as smoke is scattered, you scatter [them].”
  6. Psalm 68:3 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).
  7. Psalm 68:3 tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)
  8. Psalm 68:4 tn Traditionally the Hebrew term עֲרָבוֹת (ʿaravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (ʿaravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ʿrpt. The phrase rkb ʿrpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.
  9. Psalm 68:4 tc Heb “in the Lord his name.” If the MT is retained, the preposition ב (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shemo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of ב (bet) and כ (kaf) and haplography of י (yod).
  10. Psalm 68:5 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.
  11. Psalm 68:5 tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.
  12. Psalm 68:6 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
  13. Psalm 68:6 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
  14. Psalm 68:6 tn Or “in a parched [land].”sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
  15. Psalm 68:7 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).
  16. Psalm 68:7 sn When you march through the wastelands. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the wilderness. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the plains of Edom to do battle with Sisera and his Canaanite army.
  17. Psalm 68:8 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.
  18. Psalm 68:8 sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)
  19. Psalm 68:9 tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).
  20. Psalm 68:9 tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, venilʾah) makes this syntactically unlikely.
  21. Psalm 68:9 tn Heb “it [is],” referring to God’s “inheritance.”
  22. Psalm 68:9 tn Heb “it,” referring to God’s “inheritance.”
  23. Psalm 68:10 tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashevu vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”
  24. Psalm 68:11 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
  25. Psalm 68:11 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
  26. Psalm 68:12 tn The verbal repetition draws attention to the statement.
  27. Psalm 68:12 tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or textual variation of נאוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.
  28. Psalm 68:13 tn Or “if.”
  29. Psalm 68:13 tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.
  30. Psalm 68:13 tn Heb “and her pinions with the yellow of gold.”sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).
  31. Psalm 68:14 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.
  32. Psalm 68:14 tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).
  33. Psalm 68:14 tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.
  34. Psalm 68:15 sn The mountain of Bashan probably refers to Mount Hermon.
  35. Psalm 68:15 tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”
  36. Psalm 68:15 tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”
  37. Psalm 68:16 tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).
  38. Psalm 68:16 tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.
  39. Psalm 68:16 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.
  40. Psalm 68:16 tn The Hebrew particle אַף (ʾaf) has an emphasizing function here.
  41. Psalm 68:16 tn The word “there” is supplied in the translation for clarification.
  42. Psalm 68:17 tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shinʾan), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (shaʾanan, “at ease”) and be translated here “held in reserve.”
  43. Psalm 68:17 tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (ʾadonay baʾ missinay; see BHS note b-b and Deut 33:2).
  44. Psalm 68:18 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.
  45. Psalm 68:18 tn Heb “you have taken captives captive.”
  46. Psalm 68:18 tn Or “gifts.”
  47. Psalm 68:18 tn Or “among.”
  48. Psalm 68:18 tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with ל (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.
  49. Psalm 68:19 tn Heb “blessed [be] the Lord.”
  50. Psalm 68:19 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
  51. Psalm 68:20 tn Heb “and to the Lord, the Lord, to death, goings out.”
  52. Psalm 68:21 tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
  53. Psalm 68:22 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
  54. Psalm 68:23 tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).
  55. Psalm 68:23 tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”
  56. Psalm 68:24 tn The subject is probably indefinite, referring to bystanders in general who witness the procession.
  57. Psalm 68:24 tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.
  58. Psalm 68:25 tn Heb “after [are] the stringed instrument players.”
  59. Psalm 68:25 sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).
  60. Psalm 68:26 tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bemiqraʾe, “in the assemblies of [Israel]”).
  61. Psalm 68:27 sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.
  62. Psalm 68:27 tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers. One Hebrew ms and Jerome’s iuxta Hebraeos (“in purpura sua”) support “robes.”
  63. Psalm 68:28 tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).
  64. Psalm 68:29 tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”
  65. Psalm 68:30 tn The Hebrew verb גָּעַר (gaʿar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
  66. Psalm 68:30 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
  67. Psalm 68:30 tn Heb “an assembly of bulls, with calves of the nations.”
  68. Psalm 68:30 tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrappim) and understand “bulls” or “calves” as the subject.
  69. Psalm 68:30 tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratse) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vekhasef, “[with] gold and silver”).
  70. Psalm 68:30 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
  71. Psalm 68:30 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).
  72. Psalm 68:31 tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).
  73. Psalm 68:31 tn Heb “Cush.”
  74. Psalm 68:31 tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
  75. Psalm 68:33 tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [sheme, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.
  76. Psalm 68:33 tn Heb “he gives his voice, a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).
  77. Psalm 68:34 tn Heb “give strength to God.”
  78. Psalm 68:34 sn The language of v. 34 echoes that of Deut 33:26.
  79. Psalm 68:35 tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).
  80. Psalm 68:35 tn Heb “the God of Israel, he.”
  81. Psalm 68:35 tn Heb “blessed [be] God.”
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