Psalm 75
New English Translation
Psalm 75[a]
For the music director, according to the al-tashcheth style;[b] a psalm of Asaph, a song.
75 We give thanks to you, O God. We give thanks.
You reveal your presence;[c]
people tell about your amazing deeds.
2 God says,[d]
“At the appointed times,[e]
I judge[f] fairly.
3 When the earth and all its inhabitants dissolve in fear,[g]
I make its pillars secure.”[h] (Selah)
4 [i] I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory.[j]
5 Do not be so certain you have won.[k]
Do not speak with your head held so high.[l]
6 For victory does not come from the east or west,
or from the wilderness.[m]
7 For God is the judge.[n]
He brings one down and exalts another.[o]
8 For the Lord holds in his hand a cup
full of foaming wine mixed with spices,[p]
and pours it out.[q]
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.”[r]
9 As for me, I will continually tell what you have done;[s]
I will sing praises to the God of Jacob.
10 God says,[t]
“I will bring down all the power of the wicked;
the godly will be victorious.”[u]
Footnotes
- Psalm 75:1 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
- Psalm 75:1 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
- Psalm 75:1 tn Heb “and near [is] your name.”
- Psalm 75:2 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
- Psalm 75:2 tn Heb “when I take an appointed time.”
- Psalm 75:2 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
- Psalm 75:3 tn Heb “melt.”
- Psalm 75:3 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
- Psalm 75:4 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).
- Psalm 75:4 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
- Psalm 75:5 tn Heb “do not lift up on high your horn.”
- Psalm 75:5 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
- Psalm 75:6 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
- Psalm 75:7 tn Or “judges.”
- Psalm 75:7 tn The imperfects here emphasize the generalizing nature of the statement.
- Psalm 75:8 tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.
- Psalm 75:8 tn Heb “and he pours out from this.”
- Psalm 75:8 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; Hab 2:16.
- Psalm 75:9 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
- Psalm 75:10 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
- Psalm 75:10 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
Psalm 76
New English Translation
Psalm 76[a]
For the music director, to be accompanied by stringed instruments; a psalm of Asaph, a song.
76 God has revealed himself in Judah;[b]
in Israel his reputation[c] is great.
2 He lives in Salem;[d]
he dwells in Zion.[e]
3 There he shattered the arrows,[f]
the shield, the sword, and the rest of the weapons of war.[g] (Selah)
4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey.[h]
5 The bravehearted[i] were plundered;[j]
they “fell asleep.”[k]
All the warriors were helpless.[l]
6 At the sound of your battle cry,[m] O God of Jacob,
both rider[n] and horse “fell asleep.”[o]
7 You are awesome! Yes, you!
Who can withstand your intense anger?[p]
8 From heaven you announced what their punishment would be.[q]
The earth[r] was afraid and silent
9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
10 Certainly[s] your angry judgment upon men will bring you praise;[t]
you reveal your anger in full measure.[u]
11 Make vows to the Lord your God and repay them.
Let all those who surround him[v] bring tribute to the awesome one.
12 He humbles princes;[w]
the kings of the earth regard him as awesome.[x]
Footnotes
- Psalm 76:1 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
- Psalm 76:1 tn Or “God is known in Judah.”
- Psalm 76:1 tn Heb “name,” which here stands metonymically for God’s reputation.
- Psalm 76:2 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
- Psalm 76:2 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
- Psalm 76:3 tn Heb “flames of the bow,” i.e., arrows.
- Psalm 76:3 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.sn This verse may allude to the miraculous defeat of the Assyrians in 701 b.c. (see Isa 36-37).
- Psalm 76:4 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
- Psalm 76:5 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
- Psalm 76:5 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
- Psalm 76:5 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
- Psalm 76:5 tn Heb “and all the men of strength did not find their hands.”
- Psalm 76:6 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (gaʿar), which 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 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 Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
- Psalm 76:6 tn Or “chariot,” but even so the term is metonymic for the charioteer.
- Psalm 76:6 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
- Psalm 76:7 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (meʾaz, “from the time of”) is better emended to מֵאֹז (meʾoz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
- Psalm 76:8 tn Heb “a [legal] decision,” or “sentence.”
- Psalm 76:8 tn “The earth” stands here by metonymy for its inhabitants.
- Psalm 76:10 tn Or “for.”
- Psalm 76:10 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
- Psalm 76:10 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
- Psalm 76:11 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
- Psalm 76:12 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
- Psalm 76:12 tn Heb “[he is] awesome to the kings of the earth.”
Psalm 77
New English Translation
Psalm 77[a]
For the music director, Jeduthun; a psalm of Asaph.
77 I will cry out to God[b] and call for help.
I will cry out to God and he will pay attention[c] to me.
2 In my time of trouble I sought[d] the Lord.
I kept my hand raised in prayer throughout the night.[e]
I[f] refused to be comforted.
3 I said, “I will remember God while I groan;
I will think about him while my strength leaves me.”[g] (Selah)
4 You held my eyelids open;[h]
I was troubled and could not speak.[i]
5 I thought about the days of old,
about ancient times.[j]
6 I said, “During the night I will remember the song I once sang;
I will think very carefully.”
I tried to make sense of what was happening.[k]
7 I asked,[l] “Will the Lord reject me forever?
Will he never again show me his favor?
8 Has his loyal love disappeared forever?
Has his promise[m] failed forever?
9 Has God forgotten to be merciful?
Has his anger stifled his compassion?” (Selah)
10 Then I said, “I am sickened by the thought
that the Most High[n] might become inactive.[o]
11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago.[p]
12 I will think about all you have done;
I will reflect upon your deeds.”
13 [q] O God, your deeds are extraordinary.[r]
What god can compare to our great God?[s]
14 You are the God who does amazing things;
you have revealed your strength among the nations.
15 You delivered[t] your people by your strength[u]—
the children of Jacob and Joseph. (Selah)
16 The waters[v] saw you, O God,
the waters saw you and trembled.[w]
Yes, the depths of the sea[x] shook with fear.[y]
17 The clouds poured down rain;[z]
the skies thundered.[aa]
Yes, your arrows[ab] flashed about.
18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world.
The earth trembled and shook.[ac]
19 You walked through the sea;[ad]
you passed through the surging waters,[ae]
but left no footprints.[af]
20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.
Footnotes
- Psalm 77:1 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.
- Psalm 77:1 tn Heb “my voice to God.” The Hebrew verb קָרָא (qaraʾ, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.
- Psalm 77:1 tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).
- Psalm 77:2 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
- Psalm 77:2 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
- Psalm 77:2 tn Or “my soul.” 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).
- Psalm 77:3 tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).
- Psalm 77:4 tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).
- Psalm 77:4 tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.
- Psalm 77:5 tn Heb “the years of antiquity.”
- Psalm 77:6 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.
- Psalm 77:7 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
- Psalm 77:8 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).
- Psalm 77:10 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) 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.
- Psalm 77:10 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khalloti) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khaloti), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbחָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shenot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
- Psalm 77:11 tn Heb “yes, I will remember from old your wonders.”sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
- Psalm 77:13 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).
- Psalm 77:13 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.
- Psalm 77:13 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”
- Psalm 77:15 tn Or “redeemed.”
- Psalm 77:15 tn Heb “with [your] arm.”
- Psalm 77:16 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
- Psalm 77:16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
- Psalm 77:16 tn The words “of the sea” are supplied in the translation for stylistic reasons.
- Psalm 77:16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
- Psalm 77:17 tn Heb “water.”
- Psalm 77:17 tn Heb “a sound the clouds gave.”
- Psalm 77:17 tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).
- Psalm 77:18 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.
- Psalm 77:19 tn Heb “in the sea [was] your way.”
- Psalm 77:19 tn Heb “and your paths [were] in the mighty waters.”
- Psalm 77:19 tn Heb “and your footprints were not known.”
Psalm 80
New English Translation
Psalm 80[a]
For the music director, according to the shushan-eduth style;[b] a psalm of Asaph.
80 O Shepherd of Israel, pay attention,
you who lead Joseph like a flock of sheep.
You who sit enthroned above the cherubim,[c] reveal your splendor.[d]
2 In the sight of Ephraim, Benjamin, and Manasseh reveal[e] your power.
Come and deliver us.[f]
3 O God, restore us.
Smile on us.[g] Then we will be delivered.[h]
4 O Lord God of Heaven’s Armies,[i]
how long will you remain angry at your people while they pray to you?[j]
5 You have given them tears as food;[k]
you have made them drink tears by the measure.[l]
6 You have made our neighbors dislike us,[m]
and our enemies insult us.
7 O God of Heaven’s Armies,[n] restore us.
Smile on us.[o] Then we will be delivered.[p]
8 You uprooted a vine[q] from Egypt;
you drove out nations and transplanted it.
9 You cleared the ground for it;[r]
it took root,[s]
and filled the land.
10 The mountains were covered by its shadow,
the highest cedars[t] by its branches.
11 Its branches reached the Mediterranean Sea,[u]
and its shoots the Euphrates River.[v]
12 Why did you break down its walls,[w]
so that all who pass by pluck its fruit?[x]
13 The wild boars of the forest ruin it;[y]
the insects[z] of the field feed on it.
14 O God of Heaven’s Armies,[aa] come back.
Look down from heaven and take notice.
Take care of this vine,
15 the root[ab] your right hand planted,
the shoot you made to grow.[ac]
16 It is burned[ad] and cut down.
May those who did this die because you are displeased with them.[ae]
17 May you give support to the one you have chosen,[af]
to the one whom you raised up for yourself.[ag]
18 Then we will not turn away from you.
Revive us and we will pray to you.[ah]
19 O Lord God of Heaven’s Armies,[ai] restore us.
Smile on us.[aj] Then we will be delivered.[ak]
Footnotes
- Psalm 80:1 sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.
- Psalm 80:1 tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.
- Psalm 80:1 sn Cherubim are winged angels. As depicted in the OT, they possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
- Psalm 80:1 tn Heb “shine forth.”sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
- Psalm 80:2 tn Heb “stir up”; “arouse.”
- Psalm 80:2 tn Heb “come for our deliverance.”
- Psalm 80:3 tn The idiom “cause your face to shine” 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; 44:3; 67:1; 89:15; Dan 9:17).
- Psalm 80:3 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
- Psalm 80:4 tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (ʾelohe) before צְבָאוֹת (tsevaʾot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” has been rendered “Heaven’s Armies.”
- Psalm 80:4 tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition ב (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.
- Psalm 80:5 tn Heb “you have fed them the food of tears.”
- Psalm 80:5 tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.
- Psalm 80:6 tn Heb “you have made us an object of contention to our neighbors.”
- Psalm 80:7 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
- Psalm 80:7 tn The idiom “cause your face to shine” 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; 44:3; 67:1; 89:15; Dan 9:17).
- Psalm 80:7 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
- Psalm 80:8 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).
- Psalm 80:9 tn Heb “you cleared away before it.”
- Psalm 80:9 tn Heb “and it took root [with] its roots.”
- Psalm 80:10 tn Heb “cedars of God.” The divine name אֵל (ʾel, “God”) is here used in an idiomatic manner to indicate the superlative.
- Psalm 80:11 tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.
- Psalm 80:11 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.
- Psalm 80:12 sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).
- Psalm 80:12 tn Heb “pluck it.”
- Psalm 80:13 tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.
- Psalm 80:13 tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.
- Psalm 80:14 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.
- Psalm 80:15 tn The form וְכַנָּה (vekhannah, “and a root”) is understood as וְכַנָּהּ (vekhannah), taking the ה (he) at the end as the third feminine singular pronominal suffix הּ (he with mappiq is hard “h”) rather than as the noun ending (see HALOT 483 s.v. III כֵּן). Elsewhere the noun refers to a pedestal or base, most often for the wash basin between the tabernacle and the altar. Translations here vary as “root” (NIV), “shoot” (NASB), “stock” (ASV, ESV, RSV), or the contextually driven “vineyard” (KJV).
- Psalm 80:15 tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.
- Psalm 80:16 tn Heb “burned with fire.”
- Psalm 80:16 tn Heb “because of the rebuke of your face they perish.”
- Psalm 80:17 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)
- Psalm 80:17 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.
- Psalm 80:18 tn Heb “and in your name we will call.”
- Psalm 80:19 tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.
- Psalm 80:19 tn The idiom “cause your face to shine” 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; 44:3; 67:1; 89:15; Dan 9:17).
- Psalm 80:19 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
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