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 sh^emo, “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, v^enilʾah) 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 (yash^evu 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 (b^emiqraʾe, “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 v^ekhasef, “[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 [sh^eme, “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.”