Add parallel Print Page Options

Psalm 40[a]

For the music director, a psalm of David.

40 I relied completely[b] on the Lord,
and he turned toward me
and heard my cry for help.
He lifted me out of the watery pit,[c]
out of the slimy mud.[d]
He placed my feet on a rock
and gave me secure footing.[e]
He gave me reason to sing a new song,[f]
praising our God.[g]
May many see what God has done,
so that they might swear allegiance to him and trust in the Lord.[h]
How blessed[i] is the one[j] who trusts in the Lord[k]
and does not seek help from[l] the proud or from liars.[m]
O Lord, my God, you have accomplished many things;
you have done amazing things and carried out your purposes for us.[n]
No one can thwart you.[o]
I want to declare your deeds and talk about them,
but they are too numerous to recount.[p]
Receiving sacrifices and offerings are not your primary concern.[q]
You make that quite clear to me.[r]
You do not ask for burnt sacrifices and sin offerings.
Then I say,
“Look, I come!
What is written in the scroll pertains to me.[s]
I want to do what pleases you,[t] my God.
Your law dominates my thoughts.”[u]
I have told the great assembly[v] about your justice.[w]
Look, I spare no words.[x]
O Lord, you know this is true.
10 I have not failed to tell about your justice;[y]
I spoke about your reliability and deliverance.
I have not neglected to tell the great assembly about your loyal love and faithfulness.[z]
11 O Lord, you do not withhold[aa] your compassion from me.
May your loyal love and faithfulness continually protect me![ab]
12 For innumerable dangers[ac] surround me.
My sins overtake me
so I am unable to see;
they outnumber the hairs of my head
so my strength fails me.[ad]
13 Please be willing, O Lord, to rescue me!
O Lord, hurry and help me![ae]
14 May those who are trying to snatch away my life
be totally embarrassed and ashamed.[af]
May those who want to harm me
be turned back and ashamed.[ag]
15 May those who say to me, “Aha! Aha!”
be humiliated[ah] and disgraced.[ai]
16 May all those who seek you be happy and rejoice in you.
May those who love to experience[aj] your deliverance say continually,[ak]
“May the Lord be praised!”[al]
17 I am oppressed and needy.[am]
May the Lord pay attention to me.[an]
You are my helper and my deliverer.
O my God, do not delay.

Psalm 41[ao]

For the music director, a psalm of David.

41 How blessed[ap] is the one who treats the poor properly.[aq]
When trouble comes,[ar] may[as] the Lord deliver him.[at]
May the Lord protect him and save his life.[au]
May he be blessed[av] in the land.
Do not turn him over[aw] to his enemies.[ax]
The Lord supports[ay] him on his sickbed;
you have healed him from his illness.[az]
As for me, I said:[ba]
“O Lord, have mercy on me!
Heal me, for I have sinned against you.
My enemies ask this cruel question about me,[bb]
‘When will he finally die and be forgotten?’[bc]
When someone comes to visit,[bd] he pretends to be friendly;[be]
he thinks of ways to defame me,[bf]
and when he leaves he slanders me.[bg]
All who hate me whisper insults about me to one another;[bh]
they plan ways to harm me.
They say,[bi]
‘An awful disease[bj] overwhelms him,[bk]
and now that he is bedridden he will never recover.’[bl]
Even my close friend[bm] whom I trusted,
he who shared meals with me, has turned against me.[bn]
10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!”[bo]
11 By this[bp] I know that you are pleased with me,
for my enemy does[bq] not triumph[br] over me.
12 As for me, you uphold[bs] me because of my integrity;[bt]
you allow[bu] me permanent access to your presence.[bv]
13 The Lord God of Israel deserves praise[bw]
in the future and forevermore.[bx]
We agree! We agree![by]

Book 2 (Psalms 42-72)

Psalm 42[bz]

For the music director, a well-written song[ca] by the Korahites.

42 As a deer[cb] longs[cc] for streams of water,
so I long[cd] for you, O God!
I thirst[ce] for God,
for the living God.
I say,[cf] “When will I be able to go and appear in God’s presence?”[cg]
I cannot eat; I weep day and night.[ch]
All day long they say to me,[ci] “Where is your God?”
I will remember and weep.[cj]
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival.[ck]
Why are you depressed,[cl] O my soul?[cm]
Why are you upset?[cn]
Wait[co] for God!
For I will again give thanks
to my God for his saving intervention.[cp]
I am depressed,[cq]
so I will pray to you while in the region of the upper Jordan,[cr]
from Hermon,[cs] from Mount Mizar.[ct]
One deep stream calls out to another[cu] at the sound of your waterfalls;[cv]
all your billows and waves overwhelm me.[cw]
By day the Lord decrees his loyal love,[cx]
and by night he gives me a song,[cy]
a prayer[cz] to the God of my life.
I will pray[da] to God, my high ridge:[db]
“Why do you ignore[dc] me?
Why must I walk around mourning[dd]
because my enemies oppress me?”
10 My enemies’ taunts cut me to the bone,[de]
as they say to me all day long, “Where is your God?”[df]
11 Why are you depressed,[dg] O my soul?[dh]
Why are you upset?[di]
Wait for God!
For I will again give thanks
to my God for his saving intervention.[dj]

Footnotes

  1. Psalm 40:1 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
  2. Psalm 40:1 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
  3. Psalm 40:2 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (shaʾon, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
  4. Psalm 40:2 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
  5. Psalm 40:2 tn Heb “he established my footsteps.”
  6. Psalm 40:3 sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.
  7. Psalm 40:3 tn Heb “and he placed in my mouth a new song, praise to our God.”
  8. Psalm 40:3 tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.
  9. Psalm 40:4 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, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  10. Psalm 40:4 tn Heb “man.” See the note on the word “one” in Ps 1:1.
  11. Psalm 40:4 tn Heb “who has made the Lord his [object of] trust.”
  12. Psalm 40:4 tn Heb “and does not turn toward.”
  13. Psalm 40:4 tn Heb “those falling away toward a lie.”
  14. Psalm 40:5 tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).
  15. Psalm 40:5 tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (ʿarakh ʾel, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).
  16. Psalm 40:5 tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”
  17. Psalm 40:6 tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).
  18. Psalm 40:6 tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.
  19. Psalm 40:7 tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.
  20. Psalm 40:8 tn Or “your will.”
  21. Psalm 40:8 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
  22. Psalm 40:9 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
  23. Psalm 40:9 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.
  24. Psalm 40:9 tn Heb “Look! My lips I do not restrain.”
  25. Psalm 40:10 tn Heb “your justice I have not hidden in the midst of my heart.”
  26. Psalm 40:10 tn Heb “I have not hidden your loyal love and reliability.”
  27. Psalm 40:11 tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (loʾ), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).
  28. Psalm 40:11 tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.
  29. Psalm 40:12 tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).
  30. Psalm 40:12 tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.
  31. Psalm 40:13 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
  32. Psalm 40:14 tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”
  33. Psalm 40:14 tn The four prefixed verbal forms in this verse (“may those…be…embarrassed and ashamed…may those…be turned back and ashamed”) are understood as jussives. The psalmist is calling judgment down on his enemies.sn See Ps 35:4 for a similar prayer.
  34. Psalm 40:15 tn The prefixed verbal form is understood as a jussive in this imprecation.
  35. Psalm 40:15 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
  36. Psalm 40:16 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the Lord.
  37. Psalm 40:16 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.
  38. Psalm 40:16 tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great” (cf. NRSV). See Ps 35:27.
  39. Psalm 40:17 sn See Pss 35:10; 37:14.
  40. Psalm 40:17 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The Lord will pay attention to me” (cf. NRSV). The parallel in Ps 70:5 has, “O God, hurry to me!” For this reason some prefer to emend יַחֲשָׁב (yakhashav, “may he pay attention”) to חוּשָׁה (khushah, “hurry!”). The syntax of the Hebrew text is awkward; elsewhere when the Qal of חָשַׁב (khashav, “reckon; consider”) is collocated with the preposition ל (lamed) and a pronominal suffix there is an accompanying direct object or additional prepositional phrase/adverbial accusative (see Gen 15:6; 2 Sam 19:19; Job 13:24; 19:11; 33:10; Pss 32:2; 41:7; Amos 6:5).
  41. Psalm 41:1 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19; 89:52, and 106:48 respectively).
  42. Psalm 41:1 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, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  43. Psalm 41:1 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
  44. Psalm 41:1 tn Heb “in the day of trouble” (see Ps 27:5).
  45. Psalm 41:1 tn The prefixed verb יְמַלְּטֵהוּ (yemalletehu) has the form of the pronominal suffix typical of the jussive not the imperfect (יְמַלְּטֶנּוּ, yemalletennu). The jussive form continues throughout the next verse. The principle that begins v. 1 is the basis for the petition in vv. 1b-2. Verse 3 transitions to a statement of confidence and testimony.
  46. Psalm 41:1 tn That is, the one who has been kind to the poor.
  47. Psalm 41:2 tn The prefixed verbal forms are taken as jussives in the translation because of the form of the pronominal suffix (-ehu rather than -ennu) and because the jussive is clearly used in the final line of the verse.
  48. Psalm 41:2 tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (ʾashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).
  49. Psalm 41:2 tn The negative particle אַל (ʾal) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (loʾ), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood. However, none of the examples offered in GKC for this use of the jussive are compelling.
  50. Psalm 41:2 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
  51. Psalm 41:3 tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).
  52. Psalm 41:3 tn Heb “all his bed you have changed in his illness.” The perfect verb may indicate a testimony of what God has done in the past as part of the statement of confidence.
  53. Psalm 41:4 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
  54. Psalm 41:5 tn Heb “my enemies speak evil concerning me.”
  55. Psalm 41:5 tn Heb “and his name perish.”
  56. Psalm 41:6 tn Heb “to see.”
  57. Psalm 41:6 tn Heb “he speaks deceitfully.”
  58. Psalm 41:6 tn Heb “his heart gathers sin to itself.”
  59. Psalm 41:6 tn Heb “he goes outside and speaks.”
  60. Psalm 41:7 tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).
  61. Psalm 41:8 tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).
  62. Psalm 41:8 tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.
  63. Psalm 41:8 tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.
  64. Psalm 41:8 tn Heb “and he who lies down will not again arise.”
  65. Psalm 41:9 tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).
  66. Psalm 41:9 tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.sn The language of this verse is applied to Judas Iscariot in John 13:18.
  67. Psalm 41:10 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
  68. Psalm 41:11 sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.
  69. Psalm 41:11 tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
  70. Psalm 41:11 tn Heb “shout.”
  71. Psalm 41:12 tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.
  72. Psalm 41:12 sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.
  73. Psalm 41:12 tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).
  74. Psalm 41:12 tn Heb “and you cause me to stand before you permanently.”
  75. Psalm 41:13 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
  76. Psalm 41:13 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
  77. Psalm 41:13 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
  78. Psalm 42:1 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.
  79. Psalm 42:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
  80. Psalm 42:1 tn Since the accompanying verb is feminine in form, the noun אָיִּל (ʾayyil, “male deer”) should be emended to אַיֶּלֶת (ʾayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
  81. Psalm 42:1 tn Or “pants [with thirst].”
  82. Psalm 42:1 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
  83. Psalm 42:2 tn Or “my soul thirsts.”
  84. Psalm 42:2 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
  85. Psalm 42:2 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (ʾeraʾeh, “I will appear”) to a Qal אֶרְאֶה (ʾerʾeh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (ʾet) before “face” (see Exod 34:24; Deut 31:11).
  86. Psalm 42:3 tn Heb “My tears have become my food day and night.”
  87. Psalm 42:3 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (beʾemor, “when [they] say”). Note the term בְּאָמְרָם (beʾomram, “when they say”) in v. 10.
  88. Psalm 42:4 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).
  89. Psalm 42:4 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ʾeddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (ʾaddirim, “nobles”) or ר[י]אַדִּ (ʾaddir, “great,”) plus enclitic ם (mem). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (ʾaddir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
  90. Psalm 42:5 tn Heb “Why do you bow down?”
  91. Psalm 42:5 sn For poetic effect the psalmist addresses his soul, or inner self.
  92. Psalm 42:5 tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.
  93. Psalm 42:5 tn According to HALOT the term יָחַל (yakhal) means “to wait” in both the Piel and the Hiphil stems. The many contexts where the subjects are biding their time (e.g. Gen 8:10; Job 29:21; 1 Sam 10:8; 13:8; 2 Sam 18:14; 2 Kgs 6:33) suggest that simple waiting is its base meaning. In some contexts the person waiting is hopeful or expectant (Isa 42:4; Ezek 13:6). A number of translations use “hope” in Psalm 42:5, 11; 43:5 (NASB, NIV, NRSV, ESV). This makes assumptions about what the Psalmist says to himself. The Psalmist presents a mixture of emotions and is at odds within himself. Given his level of distress, it is very possible that he is telling himself (his soul) to just hang on and not give up, while another part of him is confident that he will have reason to praise God in the future. The translation “wait for God” invites more consideration of the possible emotional state of the Psalmist. The nuance may be to “hope against hope,” to “gut it out” in faith despite not feeling hopeful, to trust, or to have hope.
  94. Psalm 42:5 tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (ʾelohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pene, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.
  95. Psalm 42:6 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.
  96. Psalm 42:6 tn Heb “therefore I will remember you from the land of Jordan.” The term זָכַר (zakhar) most frequently means “to remember” but can also mean “to mention.” “Mentioning” may be viewed as an act of remembering. Or this may stand metonymically for prayer (see vv. 8-9). Based on the geography of the next line, the region of the upper Jordan, where the river originates and receives tributaries from the Hermon range, is in view.
  97. Psalm 42:6 tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.
  98. Psalm 42:6 tn The Hebrew term מִצְעָר (mitsʿar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.
  99. Psalm 42:7 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tehom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).
  100. Psalm 42:7 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.
  101. Psalm 42:7 tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.
  102. Psalm 42:8 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).
  103. Psalm 42:8 tn Heb “his song [is] with me.”
  104. Psalm 42:8 tc A few medieval Hebrew mss read תְּהִלָּה (tehillah, “praise”) instead of תְּפִלָּה (tefillah, “prayer”).
  105. Psalm 42:9 tn The cohortative form indicates the psalmist’s resolve.
  106. Psalm 42:9 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
  107. Psalm 42:9 tn Or “forget.”
  108. Psalm 42:9 sn Walk around mourning. See Ps 38:6 for a similar idea.
  109. Psalm 42:10 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”
  110. Psalm 42:10 sn “Where is your God?” The enemies ask this same question in v. 3.
  111. Psalm 42:11 tn Heb “Why do you bow down?”
  112. Psalm 42:11 sn For poetic effect the psalmist addresses his soul, or inner self.
  113. Psalm 42:11 tn Heb “and why are you in turmoil upon me?”
  114. Psalm 42:11 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yeshuʿot feney ʾelohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.