Some take verse 3a as a request, a prayer: “May God come…!” (New Jerusalem Bible, Bible de Jérusalem, Bible en français courant, Traduction œcuménique de la Bible, An American Translation, New American Bible). It seems better, however, to take it as a statement, describing God’s judgment of Israel.

The coming of God (verse 3) is described in terms of a devouring fire and a mighty tempest (see similar description in Deut 33.1; Psa 18.8-12). If the translator is following Good News Translation, it may be necessary to complete the thoughts of each line more fully; for example, “but he is not coming silently,” “a raging fire burns in front of him,” and “a furious storm blows around him.”

In verse 4 the Hebrew text could conceivably mean that God calls heavens and earth to be judges of his people; but it seems more likely, as the vast majority of commentators and translators believe, that the text means he is calling them “to see him judge his people”; Bible en français courant “to be present at the judgment of his people”; Biblia Dios Habla Hoy “to witness the judgment of his people.” “Calls … as witnesses” is a very specialized use of the term “call.” In some languages, if the translator follows the lead of Good News Translation, it will be necessary to say, for example, “God tells heaven and earth to witness” or “God makes heaven and earth look on.” In many languages it will be difficult to say that heaven and earth are to perform the act of witnessing. Therefore one may need to add a simile; for example, “God calls heaven and earth to watch him, just as a person watches.”

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 two similes in verse 8 are also reasonably clear, but it should be noted: (1) Snail translates a word found only here in the Old Testament; some take it to mean “beeswax,” and others “worm.” G. R. Driver takes the word to be synonymous with “abortion” in line b (see New English Bible “like an abortive birth which melts away”); most translate as do Good News Translation and Revised Standard Version. It seems that it was thought, from the trail of slime left by a snail, that the snail gradually dissolves, and finally there is nothing left but the empty snail shell. (2) The verb translated dissolves also occurs only here in the Old Testament, but its meaning is reasonably certain.

The simile in verse 8b is clear enough; see Job 3.16; Ecclesiastes 6.3 for the same figure. The untimely birth: a more normal way in English to say this would be either “a stillborn child” or “an aborted fetus.”

The difficulty, not to say the impossibility, of translating verse 9 can be demonstrated by the fact that Dahood does not provide a translation of it and confesses: “The Hebrew of this verse is unintelligible to me.” He rightly scores Revised Standard Version for not giving any indication of the impossibility of making sense of the Masoretic text. It would be of little practical use to list the many ways in which the text has been handled. No two translations agree completely, and all (including even New International Version) have textual footnotes. Whatever course a translator takes, a note should indicate that the Hebrew makes little sense. Notice how two translations in English have rendered the same Hebrew text: New Jerusalem Bible “Before the thorns grow into a bramble, may He whirl them away alive in fury”; New English Bible “All unawares, may they be rooted up like a thorn-bush, like weeds which a man angrily clears away!”; and one other suggested version, “Before their pots feel the heat of the thorns, whether green or dry, may God sweep them away.”8-9 Hebrew Old Testament Text Project (“A” decision) says the Masoretic text is difficult and can be interpreted in two ways: (1) “before your kettles were aware of the thorn, the stormwind wipes away, be it green or dry!”; (2) “before your thorns rise to a bush: while it is (still) green, the stormwind wipes it away (as if it were) dried!”

Good News Translation translates an emended text which mostly follows G. R. Driver’s reconstruction in “Studies in the Vocabulary of the O.T. V,” Journal of Theological Studies 34 (1933), page 44; see also Anderson.

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 .

Orphans and widows in the Old Testament are traditionally representative of those who are defenseless, who have no one to take care of them and protect them. For Israelite society, only (adult) males had legal rights, which meant that orphans, widows, and resident aliens had no one in particular to defend their interests. The word protector translates a Hebrew word which means “judge” (see 1 Sam 24.15; see the related verb “to judge” in Psa 7.8). A just and compassionate judge would see to it that a widow’s rights were respected by all.

“His sacred Temple” translates his holy habitation, which may be a reference to heaven (so Dahood).

The desolate in verse 6a are other people who, for whatever reason, are also alone; New English Bible translates “friendless.” Instead of a home, perhaps “a family” would be more appropriate (see Die Bibel im heutigen Deutsch, New International Version).

Prosperity in verse 6b translates a plural word which occurs only here in the Old Testament. New English Bible has “brings out the prisoner safe and sound”; Die Bibel im heutigen Deutsch “in freedom and happiness”; Biblia Dios Habla Hoy “he frees the prisoners and makes them prosperous”; and Traduction œcuménique de la Bible “he sets free the prisoners by means of a happy deliverance.” Dahood and others, on the basis of the Ugaritic, translate “to music” (see New International Version); Weiser (footnote) has “accompanied by songs of rejoicing”; Taylor “with jubilations.”

A parched land translates another word found only here in the Old Testament; it seems to mean “dry, scorched land.” The Septuagint translates “in graves.” Dahood takes the word to mean “Wasteland,” as one of some thirty biblical names for the world of the dead. The rebellious may sometimes be translated in idiomatic terms; for example, “people whose hearts are hard toward God” or “people who say ‘No’ to God as leader.”

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 .

Verse 32 can be taken as a statement (Good News Translation, New Jerusalem Bible, Bible en français courant) or as an exhortation (Revised Standard Version, New English Bible). Line b has the second person of direct address; Good News Translation uses the third person, parallel with line a. The oppressed translates the plural of the same noun rendered “afflicted” in verse 29a (see comments on “afflicted” in 9.12). For you who seek God see comments on 9.10b.

To what does it in see it (Good News Translation “see this”) in verse 32a refer? It could be the psalmist’s act of thanksgiving in the Temple (verse 30; Briggs), or else, as Bible en français courant has it, “The oppressed will see my deliverance,” that is, “that God has rescued me.” Translators are encouraged to make this meaning explicit.

To “revive the heart” (verse 32b) means to encourage, to give hope. Traduction œcuménique de la Bible and Bible en français courant translate “A long life to you!” and New Jerusalem Bible “let your courage revive.”

For translation suggestions on the needy, see 9.18.

The verb despise means “to ignore, neglect, forget” (see also its use in 22.24; 51.17). In bonds in verse 33b indicates they are in prison (same word used in 68.6b). New English Bible translates “those bound to his service” (similarly Dahood); it seems better, however, to take the word to mean either literal prison or exile, or else to be a figure of the bonds of suffering and oppression.

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 psalmist describes how God punishes (Revised Standard Version) or will punish (Good News Translation) the wicked. A translator should feel free to use either the present or the future tense, whichever seems to make better sense. Dahood takes the four nouns in the Hebrew text of verses 18-19 to be titles for Sheol, the world of the dead: “Perdition … Desolation … Devastation … Terrors.” For slippery places in verse 18a, see similar language in 35.6. Fall to ruin and Good News Translation‘s “fall to destruction” must often be recast as simply “to fall” or, in some languages, “to be brought to death.” Bible en français courant has “you cause them to fall into a trap.”

How they are destroyed in a moment: verse 19 is nearly a repetition of verse 18; the only difference is that the rapidity of the destruction of the wicked is emphasized in verse 19. It is probable that in verse 19b the terrors are the terrors of death, that is, “terrible Death” or “Death, the terrible One.”

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 psalmist voices his complaint; in despair he calls to God. In some languages cry aloud has the meaning of “shout.” In the present context it is often necessary to employ a verb which means to mourn or to lament. In other languages the verb phrase cry aloud must be accompanied by a direct object; for example, “I cry aloud my complaint.”

Good News Translation “and he hears me” at the end of verse 1 is what the form and tense of the Hebrew verb normally mean (see the Septuagint, New English Bible, New Jerusalem Bible, Traduction œcuménique de la Bible). But the whole strophe (verses 1-3) seems to indicate that God had not listened to the psalmist, so An American Translation and Revised Standard Version that he may hear me seems more appropriate (similarly New Jerusalem Bible, New International Version, Bible en français courant, Biblia Dios Habla Hoy). Dahood translates it as an imperative, “give ear at once.”

In verse 2, In the day of my trouble may also be rendered “When I am in trouble.” For seek, meaning “pray to,” see 9.10 and comments. My hand is stretched out (that is, “I lift my hands”) is the position for prayer (see comments on 28.2). Good News Translation “all night long” (verse 2b) represents the force of in the night combined with without wearying; see Bible en français courant “without relaxing.” In verse 2c my soul (see 3.2) is parallel with my spirit in verse 3b; both are ways to refer to the psalmist’s feelings and emotions. Revised Standard Version my soul refuses to be comforted can be expressed more naturally: “but nothing brings me any comfort.” Traduction œcuménique de la Bible and Bible en français courant translate “I don’t let anyone comfort me.” Where Revised Standard Version uses my soul refuses…, some languages will prefer to represent the whole of the person by means of another part; for example, “my heart, my liver, my throat refuses….” In cases where the part of the body representing the personality does not express volition on its own, it is better to follow Good News Translation. In languages where it is necessary to express the one who fails to provide comfort for the sufferer, it is possible to say, for example, “God does not comfort me.”

I moan in verse 3a represents discomfort, despair; Biblia Dios Habla Hoy translates “I cry.” And in verse 3b my spirit faints can be translated “I lose all hope” or “I sink into despair” (Bible en français courant “I lose courage”). In verse 3b meditate is parallel with and means the same as think in verse 3a, and in many languages they are the same expression. In languages in which think of God and meditate are expressed in the same way, it may be necessary to say, for example, “When I think of God, I moan and I feel discouraged.”

For Selah see 3.2.

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 .