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Psalm 24
New English Translation

Psalm 24[a]

A psalm of David.

24 The Lord owns the earth and all it contains,
the world and all who live in it.
2 For he set its foundation upon the seas,
and established[b] it upon the ocean currents.[c]
3 Who is allowed to ascend[d] the mountain of the Lord?[e]
Who may go up to his holy dwelling place?
4 The one whose deeds are blameless
and whose motives are pure,[f]
who does not lie,[g]
or make promises with no intention of keeping them.[h]
5 Such godly people are rewarded by the Lord,[i]
and vindicated by the God who delivers them.[j]
6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him.[k] (Selah)
7 Look up,[l] you gates.
Rise up,[m] you eternal doors.
Then the majestic king[n] will enter.[o]
8 Who is this majestic king?[p]
The Lord who is strong and mighty.
The Lord who is mighty in battle.
9 Look up, you gates.
Rise up, you eternal doors.
Then the majestic king will enter.
10 Who is this majestic king?
The Lord of Heaven’s Armies.[q]
He is the majestic king. (Selah)

Footnotes

  1. Psalm 24:1 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
  2. Psalm 24:2 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
  3. Psalm 24:2 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
  4. Psalm 24:3 tn The imperfects in v. 3 are modal, expressing potential or permission.
  5. Psalm 24:3 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
  6. Psalm 24:4 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
  7. Psalm 24:4 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshi, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).
  8. Psalm 24:4 tn Heb “and does not swear an oath deceitfully.”
  9. Psalm 24:5 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.
  10. Psalm 24:5 tn “and vindication from the God of his deliverance.”
  11. Psalm 24:6 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.
  12. Psalm 24:7 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
  13. Psalm 24:7 tn Heb “lift yourselves up.”
  14. Psalm 24:7 tn Or “king of glory.”
  15. Psalm 24:7 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
  16. Psalm 24:8 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
  17. Psalm 24:10 tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.
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Psalm 23
Psalm 25
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Psalm 65
New English Translation

Psalm 65[a]

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

65 Praise awaits you,[b] O God, in Zion.
Vows made to you are fulfilled.
2 You hear prayers;[c]
all people approach you.[d]
3 Our record of sins overwhelms me,[e]
but you forgive[f] our acts of rebellion.
4 How blessed[g] is the one whom you choose,
and allow to live in your palace courts.[h]
May we be satisfied with the good things of your house—
your holy palace.[i]
5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior.[j]
All the ends of the earth trust in you,[k]
as well as those living across the wide seas.[l]
6 You created the mountains by your power,[m]
and demonstrated your strength.[n]
7 You calmed the raging seas[o]
and their roaring waves,
as well as the commotion made by the nations.[p]
8 Even those living in the remotest areas are awestruck by your acts;[q]
you cause those living in the east and west to praise you.[r]
9 You visit the earth and give it rain;[s]
you make it rich and fertile.[t]
God’s streams are full of water;[u]
you provide grain for the people of the earth,[v]
for you have prepared the earth in this way.[w]
10 You saturate[x] its furrows,
and soak[y] its plowed ground.[z]
With rain showers you soften its soil,[aa]
and make its crops grow.[ab]
11 You crown the year with your good blessings,[ac]
and you leave abundance in your wake.[ad]
12 The pastures in the wilderness glisten with moisture,[ae]
and the hills are clothed with joy.[af]
13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.

Footnotes

  1. Psalm 65:1 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
  2. Psalm 65:1 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
  3. Psalm 65:2 tn Heb “O one who hears prayer.”
  4. Psalm 65:2 tn Heb “to you all flesh comes.”
  5. Psalm 65:3 tn Heb “the records of sins are too strong for me.”
  6. Psalm 65:3 tn Or “make atonement for.”
  7. Psalm 65:4 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  8. Psalm 65:4 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
  9. Psalm 65:4 tn Or “temple.”
  10. Psalm 65:5 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
  11. Psalm 65:5 tn Heb “a source of confidence [for] all the ends of the earth.”sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
  12. Psalm 65:5 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rekhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
  13. Psalm 65:6 tn Heb “[the] one who establishes [the] mountains by his power.”
  14. Psalm 65:6 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
  15. Psalm 65:7 tn Heb “the roar of the seas.”
  16. Psalm 65:7 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).
  17. Psalm 65:8 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
  18. Psalm 65:8 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
  19. Psalm 65:9 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
  20. Psalm 65:9 tn Heb “you greatly enrich it.”
  21. Psalm 65:9 tn Heb “[with] a channel of God full of water.” The divine name is probably may be used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
  22. Psalm 65:9 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
  23. Psalm 65:9 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
  24. Psalm 65:10 tn Heb “saturating” [the form is an infinitive absolute].
  25. Psalm 65:10 tn Heb “flatten, cause to sink.”
  26. Psalm 65:10 tn Heb “trenches,” or “furrows.”
  27. Psalm 65:10 tn Heb “soften it,” that is, the earth.
  28. Psalm 65:10 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
  29. Psalm 65:11 tn Heb “your good,” which refers here to agricultural blessings.
  30. Psalm 65:11 tn Heb “and your paths drip with abundance.”
  31. Psalm 65:12 tn Heb “drip.”
  32. Psalm 65:12 tn That is, with rich vegetation that brings joy to those who see it.
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Psalm 64
Psalm 66
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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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Psalm 69
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Psalm 110
New English Translation

Psalm 110[a]

A psalm of David.

110 Here is the Lord’s proclamation[b] to my lord:[c]
“Sit down at my right hand[d] until I make your enemies your footstool.”[e]
2 The Lord[f] extends[g] your dominion[h] from Zion.
Rule in the midst of your enemies.
3 Your people willingly follow you[i] when you go into battle.[j]
On the holy hills[k] at sunrise[l] the dew of your youth[m] belongs to you.[n]
4 The Lord makes this promise on oath[o] and will not revoke it:[p]
“You are an eternal priest[q] after the pattern of[r] Melchizedek.”[s]
5 O Lord,[t] at your right hand
he strikes down[u] kings in the day he unleashes his anger.[v]
6 He executes judgment[w] against[x] the nations.
He fills the valleys with corpses;[y]
he shatters their heads over the vast battlefield.[z]
7 From the stream along the road he drinks;
then he lifts up his head.[aa]

Footnotes

  1. Psalm 110:1 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
  2. Psalm 110:1 tn The word נְאֻם (neʾum) is used frequently in the OT of a formal divine announcement through a prophet.
  3. Psalm 110:1 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court, likely addressing David, the head of the dynasty. In the course of time the psalm is applied to each successive king in the dynasty, and is likely understood as such by David (see 2 Sam 7:11-14, 19). Since the Psalm as a whole is attributed to David, it is appropriate to speak of any of its parts as coming from him, whether he composed them, reported them, or commissioned them. Ultimately these words come to apply to the ideal Davidic king, specifically Jesus Christ, the Son of David. Thus, in the irony of the incarnation, the lord who receives the promise is the Lord who made the promise. This creates some complexity in typographic convention, as NET chooses to use lower case here in the Psalm (“my lord”) due to its original context, even though we now know it to be ultimately fulfilled by our Lord. The Greek translation introduces more difficulty because it uses κύριος (kurios, “lord”) for both the Lord’s name, יהוה (YHWH, probably pronounced “Yahweh”) and the title אֲדוֹנַי (ʾadonay, “Lord”) (the word here is not the title, but simply “lord” [אָדוֺן, ʾadon] with the suffix “my”). This complexity and irony are the grounds for the riddle posed by Jesus in the gospels (Matt 22:43-45; Mark 12:36-37; Luke 20:42-44), which the Pharisees could not solve because they were not expecting the Davidic lord to be the Lord. Peter incorporates the answer “that God has made this Jesus whom you crucified both Lord and Christ” into his sermon at Pentecost (Acts 2:34-35).
  4. Psalm 110:1 sn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent. In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-wa-Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
  5. Psalm 110:1 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
  6. Psalm 110:2 tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.
  7. Psalm 110:2 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
  8. Psalm 110:2 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
  9. Psalm 110:3 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
  10. Psalm 110:3 tn Heb “in the day of your power.”
  11. Psalm 110:3 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadre, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harere qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Pss 87:1; 125:2; 133:3).
  12. Psalm 110:3 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the מ (mem) being understood as a duplication of the mem ending the preceding word. The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
  13. Psalm 110:3 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
  14. Psalm 110:3 tn Heb “to you [is].”
  15. Psalm 110:4 tn Or “swears, vows.”
  16. Psalm 110:4 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
  17. Psalm 110:4 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
  18. Psalm 110:4 tn The phrase עַל־דִּבְרָתִי (ʿal divrati) is a variant of עַל־דִּבְרָת (ʿal divrat; the final י [yod] being an archaic genitive ending), which in turn is a variant of עַל דָּבַר (ʿal davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
  19. Psalm 110:4 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
  20. Psalm 110:5 tn The MT reads אֲדֹנָי (ʾadonay, “Lord”), which in this form to God. Many medieval Hebrew mss read יְהוָה (Yehwah, “Lord”) here. The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (ʾadonay, “Lord” a reference to God) as אֲדֹנִי (ʾadoni, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.
  21. Psalm 110:5 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
  22. Psalm 110:5 tn Heb “in the day of his anger.”
  23. Psalm 110:6 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
  24. Psalm 110:6 tn Or “among.”
  25. Psalm 110:6 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת (geʾayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
  26. Psalm 110:6 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
  27. Psalm 110:7 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
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Psalm 19
New English Translation

Psalm 19[a]

For the music director, a psalm of David.

19 The heavens declare the glory of God;[b]
the sky displays his handiwork.[c]
2 Day after day it speaks out;[d]
night after night it reveals his greatness.[e]
3 There is no actual speech or word,
nor is its[f] voice literally heard.
4 Yet its voice[g] echoes[h] throughout the earth;
its[i] words carry[j] to the distant horizon.[k]
In the sky[l] he has pitched a tent for the sun.[m]
5 Like a bridegroom it emerges[n] from its chamber;[o]
like a strong man it enjoys[p] running its course.[q]
6 It emerges from the distant horizon,[r]
and goes from one end of the sky to the other;[s]
nothing can escape[t] its heat.
7 The law of the Lord is perfect
and preserves one’s life.[u]
The rules set down by the Lord[v] are reliable[w]
and impart wisdom to the inexperienced.[x]
8 The Lord’s precepts are fair[y]
and make one joyful.[z]
The Lord’s commands[aa] are pure[ab]
and give insight for life.[ac]
9 The commands to fear the Lord are right[ad]
and endure forever.[ae]
The judgments given by the Lord are trustworthy
and absolutely just.[af]
10 They are of greater value[ag] than gold,
than even a great amount of pure gold;
they bring greater delight[ah] than honey,
than even the sweetest honey from a honeycomb.
11 Yes, your servant finds moral guidance there;[ai]
those who obey them receive a rich reward.[aj]
12 Who can know all his errors?[ak]
Please do not punish me for sins I am unaware of.[al]
13 Moreover, keep me from committing flagrant sins;[am]
do not allow such sins to control me.[an]
Then I will be blameless,
and innocent of blatant[ao] rebellion.
14 May my words and my thoughts
be acceptable in your sight,[ap]
O Lord, my sheltering rock[aq] and my redeemer.[ar]

Footnotes

  1. Psalm 19:1 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
  2. Psalm 19:1 sn God’s glory refers here to his royal majesty and power.
  3. Psalm 19:1 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
  4. Psalm 19:2 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
  5. Psalm 19:2 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
  6. Psalm 19:3 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
  7. Psalm 19:4 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
  8. Psalm 19:4 tn Heb “goes out,” or “proceeds forth.”
  9. Psalm 19:4 tn Heb “their” (see the note on the word “its” in v. 3).
  10. Psalm 19:4 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsaʾ, “goes out”) is understood by ellipsis.
  11. Psalm 19:4 tn Heb “to the end of the world.”
  12. Psalm 19:4 tn Heb “in them” (i.e., the heavens).
  13. Psalm 19:4 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
  14. Psalm 19:5 tn The participle expresses the repeated or regular nature of the action.
  15. Psalm 19:5 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
  16. Psalm 19:5 tn The imperfect verbal form draws attention to the regularity of the action.
  17. Psalm 19:5 tn Heb “[on] a path.”sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
  18. Psalm 19:6 tn Heb “from the end of the heavens [is] its going forth.”
  19. Psalm 19:6 tn Heb “and its circuit [is] to their ends.”
  20. Psalm 19:6 tn Heb “is hidden from.”
  21. Psalm 19:7 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
  22. Psalm 19:7 tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (ʿedut) refers here to the demands of God’s covenant law.
  23. Psalm 19:7 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
  24. Psalm 19:7 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
  25. Psalm 19:8 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
  26. Psalm 19:8 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
  27. Psalm 19:8 tn Heb “command.” The singular here refers to the law as a whole.
  28. Psalm 19:8 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
  29. Psalm 19:8 tn Heb [they] enlighten [the] eyes.
  30. Psalm 19:9 tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.
  31. Psalm 19:9 tn Heb “[it] stands permanently.”
  32. Psalm 19:9 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
  33. Psalm 19:10 tn Heb “more desirable.”
  34. Psalm 19:10 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
  35. Psalm 19:11 tn Heb “moreover your servant is warned by them.”
  36. Psalm 19:11 tn Heb “in the keeping of them [there is] a great reward.”
  37. Psalm 19:12 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
  38. Psalm 19:12 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
  39. Psalm 19:13 tn Or “presumptuous sins.”
  40. Psalm 19:13 tn Heb “let them not rule over me.”
  41. Psalm 19:13 tn Heb “great.”
  42. Psalm 19:14 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
  43. Psalm 19:14 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
  44. Psalm 19:14 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
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2 Samuel 8:1
New English Translation

David Subjugates Nearby Nations

8 Later David defeated the Philistines and subdued them. David took Metheg Ammah[a] from the Philistines.[b]

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Footnotes

  1. 2 Samuel 8:1 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
  2. 2 Samuel 8:1 tn Heb “from the hand [i.e., control] of the Philistines.”
2 Samuel 8:1 in all English translations
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2 Samuel 8:1
New English Translation

David Subjugates Nearby Nations

8 Later David defeated the Philistines and subdued them. David took Metheg Ammah[a] from the Philistines.[b]

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Footnotes

  1. 2 Samuel 8:1 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
  2. 2 Samuel 8:1 tn Heb “from the hand [i.e., control] of the Philistines.”
2 Samuel 8:1 in all English translations
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1 Chronicles 20:4
New English Translation

Battles with the Philistines

4 Later there was a battle[a] with the Philistines in Gezer.[b] At that time Sibbekai the Hushathite killed Sippai,[c] one of the descendants of the Rephaim, and the Philistines[d] were subdued.

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Footnotes

  1. 1 Chronicles 20:4 tn Heb “battle stood.”
  2. 1 Chronicles 20:4 tn The parallel text in 2 Sam 21:18 identifies this site as “Gob.”
  3. 1 Chronicles 20:4 tn The parallel text in 2 Sam 21:18 has the variant spelling “Saph.”
  4. 1 Chronicles 20:4 tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.
1 Chronicles 20:4 in all English translations
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New English Translation (NET)

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