M’Cheyne Bible Reading Plan
24 During Jehoiakim’s reign,[a] King Nebuchadnezzar of Babylon attacked.[b] Jehoiakim was his subject for three years, but then he rebelled against him.[c] 2 The Lord sent against him Babylonian, Syrian, Moabite, and Ammonite raiding bands; he sent them to destroy Judah, just as in the Lord’s message that he had announced through his servants the prophets. 3 Just as the Lord had announced, he rejected Judah because of all the sins that Manasseh had committed.[d] 4 Because he killed innocent people and stained Jerusalem with their blood, the Lord was unwilling to forgive them.[e]
5 The rest of the events of Jehoiakim’s reign and all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[f] 6 He passed away[g] and his son Jehoiachin replaced him as king. 7 The king of Egypt did not march out from his land again, for the king of Babylon conquered all the territory that the king of Egypt had formerly controlled between the Stream of Egypt and the Euphrates River.
Jehoiachin’s Reign over Judah
8 Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem. His mother[h] was Nehushta the daughter of Elnathan, from Jerusalem. 9 He did evil in the sight of[i] the Lord as his ancestors had done.
10 At that time the generals[j] of King Nebuchadnezzar of Babylon marched to Jerusalem and besieged the city.[k] 11 King Nebuchadnezzar of Babylon came to the city while his generals were besieging it. 12 King Jehoiachin of Judah, along with his mother, his servants, his officials, and his eunuchs surrendered[l] to the king of Babylon. The king of Babylon, in the eighth year of his reign,[m] took Jehoiachin[n] prisoner. 13 Nebuchadnezzar[o] took from there all the riches in the treasuries of the Lord’s temple and of the royal palace. He removed all the gold items that King Solomon of Israel had made for the Lord’s temple, just as the Lord had warned. 14 He deported all the residents of Jerusalem, including all the officials and all the soldiers (10,000 people in all). This included all the craftsmen and those who worked with metal. No one was left except for the poorest among the people of the land. 15 He deported Jehoiachin from Jerusalem to Babylon, along with the king’s mother and wives, his eunuchs, and the high-ranking officials of the land.[p] 16 The king of Babylon deported to Babylon all the soldiers (there were 7,000), as well as 1,000 craftsmen and metal workers. This included all the best warriors.[q] 17 The king of Babylon made Mattaniah, Jehoiachin’s[r] uncle, king in Jehoiachin’s place. He renamed him Zedekiah.
Zedekiah’s Reign over Judah
18 Zedekiah was twenty-one years old when he became king, and he ruled for eleven years in Jerusalem. His mother[s] was Hamutal,[t] the daughter of Jeremiah, from Libnah. 19 He did evil in the sight of[u] the Lord, as Jehoiakim had done.[v]
20 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger; he finally threw them out of his presence.[w] Zedekiah rebelled against the king of Babylon.
Footnotes
- 2 Kings 24:1 tn Heb “In his days.”
- 2 Kings 24:1 tn Heb “came up.” Perhaps an object (“against him”) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306.
- 2 Kings 24:1 tn The Hebrew text has “and he turned and rebelled against him.”
- 2 Kings 24:3 tn Heb “Certainly according to the word of the Lord this happened against Judah, to remove [them] from his face because of the sins of Manasseh according to all which he did.”
- 2 Kings 24:4 tn Heb “and also the blood of the innocent which he shed, and he filled Jerusalem with innocent blood, and the Lord was not willing to forgive.”
- 2 Kings 24:5 tn Heb “As for the rest of the events of Jehoiakim, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
- 2 Kings 24:6 tn Heb “lay down with his fathers.”
- 2 Kings 24:8 tn Heb “the name of his mother.”
- 2 Kings 24:9 tn Heb “in the eyes of.”
- 2 Kings 24:10 tn Heb “servants.”
- 2 Kings 24:10 tn Heb “went up [to] Jerusalem and the city entered into siege.”
- 2 Kings 24:12 tn Heb “came out.”
- 2 Kings 24:12 sn That is, the eighth year of Nebuchadnezzar’s reign, 597 b.c.
- 2 Kings 24:12 tn Heb “him”; the referent (Jehoiachin) has been specified in the translation for clarity.
- 2 Kings 24:13 tn Heb “he”; the referent (Nebuchadnezzar) has been specified in the translation for clarity.
- 2 Kings 24:15 tn Heb “and he deported Jehoiachin to Babylon; the mother of the king and the wives of the king and his eunuchs and the mighty of the land he led into exile from Jerusalem to Babylon.”
- 2 Kings 24:16 tn Heb “the entire [group], mighty men, doers of war.”
- 2 Kings 24:17 tn Heb “his.”
- 2 Kings 24:18 tn Heb “the name of his mother.”
- 2 Kings 24:18 tc Some textual witnesses support the consonantal text (Kethib) in reading “Hamital.”
- 2 Kings 24:19 tn Heb “in the eyes of.”
- 2 Kings 24:19 tn Heb “according to all which Jehoiakim had done.”
- 2 Kings 24:20 tn Heb “Surely [or, ‘for’] because of the anger of the Lord this happened in Jerusalem and Judah until he threw them out from upon his face.”
6 Therefore we must progress beyond[a] the elementary[b] instructions about Christ[c] and move on[d] to maturity, not laying this foundation again: repentance from dead works[e] and faith in God, 2 teaching about ritual washings,[f] laying on of hands, resurrection of the dead, and eternal judgment. 3 And this is what we intend to do,[g] if God permits. 4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 5 tasted the good word of God and the miracles of the coming age, 6 and then have committed apostasy,[h] to renew them again to repentance, since[i] they are crucifying the Son of God for themselves all over again[j] and holding him up to contempt. 7 For the ground that has soaked up the rain that frequently falls on[k] it and yields useful vegetation for those who tend it receives a blessing from God. 8 But if it produces thorns and thistles, it is useless and about to be cursed;[l] its fate is to be burned. 9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation. 10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 12 so that you may not be sluggish,[m] but imitators of those who through faith and perseverance inherit the promises.
13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.”[n] 15 And so by persevering, Abraham[o] inherited the promise. 16 For people[p] swear by something greater than themselves,[q] and the oath serves as a confirmation to end all dispute.[r] 17 In the same way[s] God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable,[t] and so he intervened with an oath, 18 so that we who have found refuge in him[u] may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain,[v] 20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek.[w]
Footnotes
- Hebrews 6:1 tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.
- Hebrews 6:1 tn Or “basic.”
- Hebrews 6:1 tn Grk “the message of the beginning of Christ.”
- Hebrews 6:1 tn Grk “leaving behind…let us move on.”
- Hebrews 6:1 sn It is clear from the context that the phrase “dead works” are works that need to be repented from and thus are sins. The same phrase occurs in Heb 9:14 in which the author of Hebrews states that our consciences need to be purified from them. As Bruce states, they are works “that belong to the way of death and not the way of life” (F. F. Bruce, Hebrews [NICNT], 138).
- Hebrews 6:2 sn See Hebrews 9:10 and Mark 7:4 for other references to the Jewish practice of ritual washings.
- Hebrews 6:3 tn Grk “and we will do this.”
- Hebrews 6:6 tn Or “have fallen away.”
- Hebrews 6:6 tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).
- Hebrews 6:6 tn Grk “recrucifying the son of God for themselves.”
- Hebrews 6:7 tn Grk “comes upon.”
- Hebrews 6:8 tn Grk “near to a curse.”
- Hebrews 6:12 tn Or “dull.”
- Hebrews 6:14 tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.sn A quotation from Gen 22:17.
- Hebrews 6:15 tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.
- Hebrews 6:16 tn The plural Greek term ἄνθρωποι (anthrōpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
- Hebrews 6:16 tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.
- Hebrews 6:16 tn Grk “the oath for confirmation is an end of all dispute.”
- Hebrews 6:17 tn Grk “in which.”
- Hebrews 6:17 tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”
- Hebrews 6:18 tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.
- Hebrews 6:19 sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.
- Hebrews 6:20 sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.
The Lord Plans to Judge the Nations
3 (4:1)[a] For look! In those[b] days and at that time
I will return the exiles[c] to Judah and Jerusalem.
2 Then I will gather all the nations,
and bring them down to the Valley of Jehoshaphat.[d]
I will enter into judgment[e] against them there
concerning my people Israel who are my inheritance,[f]
whom they scattered among the nations.
They partitioned my land,
3 and they cast lots for my people.
They traded[g] a boy for a prostitute;
they sold a little girl for wine so they could drink.[h]
4 Why are you doing these things to me, Tyre and Sidon?[i]
Are you trying to get even with me, land of Philistia?[j]
If you are, I will very quickly repay you for what you have done![k]
5 For you took my silver and my gold
and brought my precious valuables to your own palaces.[l]
6 You sold Judeans and Jerusalemites to the Greeks,
removing them far from their own country.[m]
7 Look! I am rousing them from that place to which you sold them.
I will repay you for what you have done![n]
8 I will sell your sons and daughters to[o] the people of Judah.[p]
They will sell them to the Sabeans,[q] a nation far away.
Indeed, the Lord has spoken.
Judgment in the Valley of Jehoshaphat
9 Proclaim this among the nations:
“Prepare for a holy war!
Call out the warriors!
Let all these fighting men approach and attack![r]
10 Beat your plowshares[s] into swords,
and your pruning hooks[t] into spears.[u]
Let the weak say, ‘I too am a warrior!’[v]
11 Lend your aid[w] and come,
all you surrounding nations,
and gather yourselves[x] to that place.”
Bring down, O Lord, your warriors![y]
12 “Let the nations be roused and let them go up
to the Valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
13 Rush forth with[z] the sickle, for the harvest is ripe!
Come, stomp the grapes,[aa] for the winepress is full!
The vats overflow.
Indeed, their evil is great!”[ab]
14 Crowds, great crowds are in the Valley of Decision,
for the day of the Lord is near in the Valley of Decision![ac]
15 The sun and moon are darkened;
the stars withhold[ad] their brightness.
16 The Lord roars from Zion;
from Jerusalem his voice bellows out.[ae]
The heavens[af] and the earth shake.
But the Lord is a refuge for his people;
he is a stronghold for the citizens[ag] of Israel.
The Lord’s Presence in Zion
17 “You will be convinced[ah] that I the Lord am your God,
dwelling on Zion, my holy mountain.
Jerusalem will be holy—
conquering armies[ai] will no longer pass through it.
18 “On that day[aj] the mountains will drip with sweet wine,[ak]
and the hills will flow with milk.[al]
All the dry stream beds[am] of Judah will flow with water.
A spring will flow out from the temple[an] of the Lord,
watering the Valley of Acacia Trees.[ao]
19 Egypt will be desolate
and Edom will be a desolate wilderness,
because of the violence they did to the people of Judah,[ap]
in whose land they shed innocent blood.
20 But Judah will reside securely forever,
and Jerusalem will be secure[aq] from one generation to the next.
21 I will avenge[ar] their blood that I had not previously acquitted.
It is the Lord who dwells in Zion!
Footnotes
- Joel 3:1 sn Joel 3:1 in the English Bible is 4:1 in the Hebrew text (BHS). See also the note at 2:28.
- Joel 3:1 tc The MT and LXX read, “in those days,” while MurXII reads, “in that day.”
- Joel 3:1 tc The Kethib has אָשִׁיב (ʾashiv, “I will return the captivity [captives]”), while the Qere is אָשׁוּב (ʾashuv, “I will restore the fortunes”). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2-6 and their return from exile in 3:7. On the other hand, 2:25-26 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context.
- Joel 3:2 sn There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters identified the Valley of Jehoshaphat as the Kidron Valley, located between old Jerusalem and the Mount of Olives. They supposed it was the “Valley of Berachah [“blessing”],” where King Jehoshaphat defeated his enemies (2 Chr 20:26). Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the Kidron vicinity, and there are many graves in the area. A variation of this view, mentioned by Eusebius (Onomasticon 1:10), is the Hinnom Valley, on the south side of the old city, perhaps as a “valley of slaughter” (Jer 7:31-32; 19:5-6). Many modern scholars think Joel’s valley is part of an idealized and nonliteral scene of judgment. Another theory is that there is no reference to the ancient king but to the eschatalogical judgment to occur in the Valley of Esdraelon (Armageddon: Ezek 39:11; Rev 16:16-17; cf. Joel 3:12-21).
- Joel 3:2 tn Heb “I will execute judgment.”
- Joel 3:2 tn Heb “concerning my people and my inheritance Israel.”
- Joel 3:3 tn Heb “gave.”
- Joel 3:3 sn Heb “and they drank.” Joel vividly refers to a situation where innocent human life has little value; its only worth is its use in somehow satisfying selfish appetites of wicked people who have control over others (cf. Amos 2:6 and 8:6).
- Joel 3:4 tn Heb “What [are] you [doing] to me, O Tyre and Sidon?”
- Joel 3:4 tn Or “districts.”
- Joel 3:4 tn Heb “quickly, speedily, I will return your recompense on your head.” This is an idiom for retributive justice and an equitable reversal of situation.
- Joel 3:5 tn Or perhaps, “temples.”
- Joel 3:6 tn Heb “border.”
- Joel 3:7 tn Heb “I will return your recompense on your head.”
- Joel 3:8 tn Heb “into the hand of.”
- Joel 3:8 tn Heb “the sons of Judah.”
- Joel 3:8 sn The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15; Isa 43:3; 45:14; Ps 72:10.
- Joel 3:9 tn Heb “draw near and go up.”
- Joel 3:10 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
- Joel 3:10 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
- Joel 3:10 sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.
- Joel 3:10 sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.
- Joel 3:11 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (ʿuru, “arouse”) or חוּשׁוּ (khushu, “hasten”).
- Joel 3:11 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavetsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (veniqbatsu) of the MT.
- Joel 3:11 tc Some commentators prefer to delete the line, “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.
- Joel 3:13 tn Heb “send.”
- Joel 3:13 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (redu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
- Joel 3:13 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
- Joel 3:14 sn The decision referred to here is not a response on the part of the crowd but the verdict handed out by the divine judge.
- Joel 3:15 tn Heb “gather in.”
- Joel 3:16 tn Heb “he sounds forth his voice.”
- Joel 3:16 tn Or “the sky.” See the note on “sky” in 2:30.
- Joel 3:16 tn Heb “sons.”
- Joel 3:17 tn Heb “know.”
- Joel 3:17 tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.
- Joel 3:18 tn Heb “and it will come about in that day.”
- Joel 3:18 tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.
- Joel 3:18 sn The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).
- Joel 3:18 tn Or “seasonal streams.”
- Joel 3:18 tn Heb “house.”
- Joel 3:18 tn Heb “Valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.
- Joel 3:19 tn Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. KJV “the violence against the children of Judah,” NAB, NIV, NRSV “violence done to the people of Judah”). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others.
- Joel 3:20 tn The phrase “will be secure” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
- Joel 3:21 tc The present translation follows the reading וְנִקַּמְתִּי (veniqqamti, “I will avenge”) rather than וְנִקֵּתִי (veniqqeti, “I will acquit”) of the MT.
Psalm 143[a]
A psalm of David.
143 O Lord, hear my prayer.
Pay attention to my plea for help.
Because of your faithfulness and justice, answer me.
2 Do not sit in judgment on[b] your servant,
for no one alive is innocent before you.[c]
3 Certainly[d] my enemies[e] chase me.
They smash me into the ground.[f]
They force me to live[g] in dark regions,[h]
like those who have been dead for ages.
4 My strength leaves me;[i]
I am absolutely shocked.[j]
5 I recall the old days.[k]
I meditate on all you have done;
I reflect on your accomplishments.[l]
6 I spread my hands out to you in prayer;[m]
my soul thirsts for you in a parched[n] land.[o] (Selah)
7 Answer me quickly, Lord.
My strength is fading.[p]
Do not reject me,[q]
or I will join[r] those descending into the grave.[s]
8 May I hear about your loyal love in the morning,[t]
for I trust in you.
Show me the way I should go,[u]
because I long for you.[v]
9 Rescue me from my enemies, O Lord.
I run to you for protection.[w]
10 Teach me to do what pleases you,[x]
for you are my God.
May your kind presence[y]
lead me[z] into a level land.[aa]
11 O Lord, for the sake of your reputation,[ab] revive me.[ac]
Because of your justice, rescue me from trouble.[ad]
12 As a demonstration of your loyal love,[ae] destroy my enemies.
Annihilate[af] all who threaten my life,[ag]
for I am your servant.
Footnotes
- Psalm 143:1 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
- Psalm 143:2 tn Heb “do not enter into judgment with.”
- Psalm 143:2 tn Heb “for no one living is innocent before you.”
- Psalm 143:3 tn Or “for.”
- Psalm 143:3 tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).
- Psalm 143:3 tn Heb “he crushes on the ground my life.”
- Psalm 143:3 tn Or “sit.”
- Psalm 143:3 sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).
- Psalm 143:4 tn Heb “my spirit grows faint.”
- Psalm 143:4 tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.
- Psalm 143:5 tn Or “ancient times”; Heb “days from before.”
- Psalm 143:5 tn Heb “the work of your hands.”
- Psalm 143:6 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.
- Psalm 143:6 tn Heb “faint” or “weary.” See Ps 63:1.
- Psalm 143:6 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition כ (kaf, “like”) to ב (bet, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).
- Psalm 143:7 tn Heb “my spirit is failing.”
- Psalm 143:7 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
- Psalm 143:7 tn Heb “I will be equal with.”
- Psalm 143:7 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
- Psalm 143:8 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
- Psalm 143:8 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
- Psalm 143:8 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (naʾas nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
- Psalm 143:9 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nasti, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of כ (kaf) and נ (nun) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (ʾel, “to”) is well-attested.
- Psalm 143:10 tn Or “your will.” See Ps 40:8.
- Psalm 143:10 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
- Psalm 143:10 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
- Psalm 143:10 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
- Psalm 143:11 tn Heb “name,” which here stands metonymically for God’s reputation.
- Psalm 143:11 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
- Psalm 143:11 tn Heb “by your justice bring out my life from trouble.”
- Psalm 143:12 tn Heb “in [or “by”] your faithfulness.”
- Psalm 143:12 tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.
- Psalm 143:12 tn Heb “all the enemies of my life.”
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