Psalm 128-130

New English Translation

Footnotes

1. Psalm 128:1 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
2. Psalm 128:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
3. Psalm 128:1 tn Heb “every fearer of the Lord.”
4. Psalm 128:1 tn Heb “the one who walks in his ways.”
5. Psalm 128:2 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.
6. Psalm 128:2 tn Heb “the work of your hands, indeed you will eat.”
7. Psalm 128:2 tn Heb “how blessed you [will be] and it will be good for you.”
8. Psalm 128:3 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
9. Psalm 128:3 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
10. Psalm 128:4 tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”
11. Psalm 128:5 tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.
12. Psalm 128:5 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
13. Psalm 128:6 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
14. Psalm 128:6 tn Heb “sons to your sons.”
15. Psalm 128:6 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).
16. Psalm 129:1 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
17. Psalm 129:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
18. Psalm 129:4 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
19. Psalm 129:6 tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).
20. Psalm 129:8 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
21. Psalm 130:1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
22. Psalm 130:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
23. Psalm 130:1 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
24. Psalm 130:2 tn Heb “my voice.”
25. Psalm 130:2 tn Heb “may your ears be attentive to the voice of.”
26. Psalm 130:3 tn Heb “observe.”
27. Psalm 130:3 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
28. Psalm 130:4 tn Or “surely.”
29. Psalm 130:4 tn Heb “for with you [there is] forgiveness.”
30. Psalm 130:4 tn Or “consequently you are.”
31. Psalm 130:4 tn Heb “feared.”
32. Psalm 130:5 tn Or “wait for.”
33. Psalm 130:5 tn Heb “my soul waits.”
34. Psalm 130:5 tn Heb “his word.”
35. Psalm 130:6 tn Heb “my soul for the master.”
36. Psalm 130:6 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
37. Psalm 130:7 tn Heb “for with the Lord [is] loyal love.”
38. Psalm 130:7 tn Heb “and abundantly with him [is] redemption.”
39. Psalm 130:8 tn Or “redeem.”
40. Psalm 130:8 tn Or “all the consequences of their sins.” The Hebrew noun עָוֹן (ʿavon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to deliverance from the national consequences of sin or forgiveness per se (v. 4). See L. C. Allen, Psalms 101-150 (WBC), 192.