Verses 22-25 were probably spoken or sung by the choir or the congregation as the procession filed into the Temple.

It is difficult to understand the meaning of verse 22 in this context; some suggest it was a proverbial saying which is here applied to the king. He had been near defeat and death, but now Yahweh has granted him victory and success. If a translator accepts this interpretation, then the saying may be enclosed within quotation marks, to show it is a proverbial saying. Others take the stone to represent Israel, rejected as unimportant by the great empires (see Dahood). In later times Judaism applied this verse not only to the king but also to the expected Messiah, an interpretation adopted by the Christian church. Verse 22 is applied to Jesus in Luke 20.17; Acts 4.11; 1 Peter 2.7; and it is perhaps alluded to in Ephesians 2.20; and verses 22-23 are quoted in Matthew 21.42 and Mark 12.10-11. There is no sure way of identifying the builders, and the proverbial nature of the saying must be preserved in translation. The stone which the builders rejected clearly refers to a stone used in construction of buildings, but in languages where the use of stones for construction purposes is unknown, it may be necessary to say “The stone used in building a house, and which the builders refused to use…” or “… considered to be worthless.”

Has become (or Good News Translation “turned out to be”) indicates the change in the opinion of the builders. The stone itself did not change, but the builders’ evaluation of it did. Originally they thought it was worthless, but when the building was being finished, they discovered it was the cornerstone (or capstone).

The Hebrew phrase the head of the corner probably refers to the large stone placed at the corner of the foundation, where two rows came together (see Isa 28.16); some think it would be the keystone (or, capstone) which completed the arch of the structure. New Jerusalem Bible and New English Bible have “chief cornerstone,” and New International Version “capstone.” Good News Translation is not specific: “the most important of all” (similarly Biblia Dios Habla Hoy); Bible en français courant has “the most important one, the cornerstone.” Die Bibel im heutigen Deutsch translates “The stone which the builders had thrown away now crowns the whole building.”

Verse 23a means that it was Yahweh who had brought about this unexpected change of events. The original readers (or hearers) of the psalm would know what This refers to; it is no longer the figurative stone and building, but the event which the figure represented. And verse 23b it is marvelous in our eyes can be represented simply by “how wonderful (or, marvelous) it is”; see Biblia Dios Habla Hoy “we are amazed.” Die Bibel im heutigen Deutsch translates “The Lord has accomplished this wonderful thing and we have seen it.”

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

In verse 71 the psalmist repeats the thought already expressed in verse 67: the punishment he received from Yahweh was for his own good. It gave him even greater understanding of Yahweh’s statutes, in the sense that by means of this experience he learned that God’s laws are good. For learn Die Bibel im heutigen Deutsch has “reflect on”; Traduction œcuménique de la Bible “to study.”

In verse 72 the psalmist expresses his high regard for the Torah: it is worth more to him than thousands of gold and silver pieces. He compares the law of the LORD to riches. Comparisons are structured differently in various languages. In some languages it will be necessary to translate, for example, “The law you gave me is worth much. All the money in the world is worth little” or “The law you gave me is very good; all the wealth in the world is good a little bit.”

The phrase The law of thy mouth in line a emphasizes the fact that the Torah is the personal expression of Yahweh’s will for his people. New Jerusalem Bible translates “the teaching You proclaimed.”

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

In verse 155 the psalmist refers to his enemies as the wicked (see verses 53a, 95a); the statement that Salvation is far from them means that they have little if any chance at all of being rescued from their troubles by Yahweh. For seek thy statutes in verse 155b, see verses 45b, 94b. Salvation is far from the wicked has been restructured by Good News Translation as a sentence with a passive verb, “will not be saved.” If the translator follows this model, it may be necessary to use an active verb and say, for example, “God, you will not save wicked people.”

In the first part of verse 156, the psalmist praises Yahweh’s mercy (kindness, compassion; Bible en français courant “You have a heart full of love”).

The second part of verse 156 is similar to verses 40b, 107b, which see. Here the Masoretic text has the plural of mishpat (so Traduction œcuménique de la Bible, Bible de Jérusalem, New Jerusalem Bible, Bible en français courant, New International Version), but a few Hebrew manuscripts and the Septuagint have the singular (which is followed by Revised Standard Version, Good News Translation, Biblia Dios Habla Hoy, Die Bibel im heutigen Deutsch). For according to thy justice see verse 149b for the same phrase.

In verse 157 the psalmist complains once more about his many enemies; despite all of them, he does not swerve from Yahweh’s testimonies. For similar language see “turn aside from” in verse 102a; “forsaken,” verse 87b; “stray from,” verse 110b.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

In verse 9 the psalmist refers to the extreme east and the extreme west. Revised Standard Version gives the wrong impression that the actions of the two lines are part of one event, take the wings … and dwell. The Hebrew lines show two distinct events, “If I take…, if I dwell….” The exact meaning of the language in verse 9a, If I take the wings of the morning, is in dispute; in parallel with verse 9b (which clearly refers to the farthest west) it seems probable that the language is a figurative way of speaking of going to the east, where the sun comes up (so Biblia Dios Habla Hoy “if I were to fly away to the east”; Die Bibel im heutigen Deutsch has “Were I to fly to where the sun rises”; and Bible en français courant is similar). In verse 9b the uttermost parts of the sea means as far as one could go to the west; the sea is the Mediterranean, which is west of Palestine. In many languages the directions in verse 9 can best be expressed as “where the sun rises” and “where the sun sets.” However, if the translator wishes to keep the geography of Palestine in view, he may translate “west” as does Biblia Dios Habla Hoy, “the borders of the western sea.” Die Bibel im heutigen Deutsch has “to the end of the seas, where the sun sinks.”

Wherever he may go, the psalmist knows that Yahweh is there to lead him and to hold him (verse 10); the second verb in Hebrew is “to hold, grasp,” in the positive sense of helping or sustaining, not in the negative sense of seizing or arresting.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

The psalm opens with praise to Yahweh; for Blessed be … my rock see 18.46, and for rock as a metaphor for God, see comments on 18.2 (the “third” metaphor). Yahweh is the one who gives the king strength and skill in battle (verse 1b-c); the two lines are parallel and synonymous: my hands … my fingers and war … battle (see similar language in 18.34a). In languages in which the metaphor will be fully meaningful, it is possible to retain the image of the rock, or to combine the image with its meaning; for example, “he protects me like a rock.” It may be desirable in some languages to reduce lines b and c to a single line.

In verse 2 the psalmist uses language similar to that in 18.2: the first metaphor my rock (Good News Translation “my protector”) follows the text of 18.2 (also 2 Sam 22.2); the Hebrew text here has “my steadfast love,” which New Jerusalem Bible translates “my faithful one,” New Jerusalem Bible “my faithful love,” Traduction œcuménique de la Bible “my ally,” Biblia Dios Habla Hoy “my faithful friend,” and Bible en français courant “my assurance.” Hebrew Old Testament Text Project translates the Hebrew term “my loyal help, my protection.” (If nothing else, the various translations of this one Hebrew word demonstrate that translation is not an exact mechanical performance.) Good News Translation‘s noun phrases “my protector” and “my … defender” may have to be recast in some languages as verb phrases; for instance, “the one who protects me” and “the one who defends me.”

The next three metaphors (as in Revised Standard Version) are also used in 18.2: fortress (number two in the comments on 18.2), stronghold (number six), shield (number four); and deliverer and he in whom I take refuge are also used in 18.2. Good News Translation has not attempted to provide a separate word for each metaphor, since they are all so closely synonymous.

In the last line of verse 2, the Masoretic text has “my people”; many Hebrew manuscripts have “peoples” (so Revised Standard Version, Good News Translation, and others). Hebrew Old Testament Text Project prefers the form of the Masoretic text and says that there are two possible interpretations of it: “(he gives me power) over my people” or “(he gives me power) over the peoples.” One form of the text has “under me,” another form has “under him” (which An American Translation and Revised Standard Version prefer); most translations, like Good News Translation, prefer “under me.” See similar language in 18.47b (and 2 Sam 22.48b). If the translator follows Good News Translation‘s “subdues the nations under me,” it may be necessary in some languages to make explicit the resulting relation of the subjected nations to the king; for example, “He defeats the other nations and puts them under my power” or “He defeats the other nations and gives them to me to rule.”

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

The psalm ends with the reason for the praise that all creation is commanded to offer Yahweh: he is supreme over all creation and is the protector of his people. In verse 13a-b the psalmist uses the phrase “the name of Yahweh” to represent Yahweh himself, whose greatness is unique; no other being, no other god, is as great as Yahweh. Praise the name of the LORD may also be rendered “Praise the LORD.” In line b Yahweh’s name is “high above all others,” or literally, “his name is exalted uniquely (or, by itself)” (New English Bible), that is, his rank, his title, is greater than that of any other being. “His name is greater” may be rendered as “He is greater….” His glory in verse 13c represents his power, his majesty, which is greater than that of all beings in the universe (above earth and heaven). His glory is above earth and heaven may have to be recast in some languages to say, for example, “He is more powerful than anything on earth or in heaven.”

For the figure He has raised up a horn for his people in verse 14a, see 18.2; 75.4; 89.17, 24. The meaning is “He has made his people strong.” Good News Translation‘s “his nation” in “He has made his nation strong” refers to God’s people. In verse 14b praise for all his saints does not mean that the saints are to be praised but that Yahweh is the one his people praise; so Good News Translation “so that all his people praise him.” It is possible, however, that the word translated praise means here “honor, glory,” so that it is the people who receive glory or honor. So New Jerusalem Bible has “for the glory of all His faithful ones,” and Bible en français courant “It’s a title of glory for his faithful ones.” For chasid “pious, faithful,” see comments on “the godly” in 4.3. If the translator follows Good News Translation, line b may be taken as a consequence of line a and rendered “He has made his people strong; therefore they praise him.” In verse 14c the people of Israel is a synonym of his saints in the preceding line. The Hebrew of verse 14c is “for the sons of Israel, the people near to him.” Here near does not mean physical but emotional closeness; they are loved by him. New International Version has “close to his heart.” (See the idiom “near and dear” in English.) It may be best in some languages to avoid the apposition which is line c and say “therefore the people of Israel, whom he loves, praise him.”

The psalm closes as it begins: Praise the LORD!

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .