Outline of Chapter 60:

         Introduction         An Introduction to Psalm 60

         Inscription            Psalm 60 Inscription

         vv.     1–5           The Psalmist Prays for Deliverance in Difficult Times

         vv.     6–8           God Claims Control over the Land of Promise

         vv.     9–12         David Demands Deliverance from God

         Addendum          Psalm 60 Addendum

Charts, Short Doctrines and Maps:

         Introduction 

         Inscription 

v.

         Addendum          A Complete Translation of Psalm 60

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An Introduction to Psalm 60

I ntroduction: Many exegetes place Psalm 60 with 2Sam. 8 (and its parallel history found in 1Chron. 18). What Psalm 60 tells us is, there were some setbacks in David’s battles against Aram and against Edom, which setbacks are not referenced in these historical passages.

There is also the problem of whether David’s army defeated Syrians or Edomites; how many were defeated; and who did the actual defeating, as there are some differences in the texts of 2Sam. 8 and 1Chron. 18. These problems are clearly identified and solved in the exegesis of 2Sam. 8:13. We will likely revisit these problem when studying the inscription of this psalm.

This is a psalm written by David, which is true of over half of the psalms. It appears that David began writing psalms and songs in his youth, given the many hours that he spent out with the sheep.

In this psalm, it is apparent that David has suffered some military setbacks, something which is not apparent in the narratives which parallel this psalm. David first suggests that God is angry with His people, Israel; that He has rejected them and broken them (v. 1). Then David compares this to a great earthquake in v. 2. God has made Israel suffer difficult things; they have been knocked off their game, as if drunk and staggering (v. 3).

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Psalm 60 Inscription

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Latin Vulgate                          Unto the end, for them that shall be changed, for the inscription of a title, to David himself, for doctrine, when he set fire to Mesopotamia of Syria and Sobal: and Joab returned and slew of Edom, in the vale of the saltpits, twelve thousand men. These are the first two verses of the Latin text of Psalm 60.

Masoretic Text (Hebrew)        To the Preeminent One, upon Shushan Eduth, a Miktam to David to teach (in his striving [with] Aram-naharaim and with Aram-zobah; and so returns Joab and so he kills Edom in a Valley of Salt twelve thousand).

Septuagint (Greek)                For the end, for them that shall yet be changed; for an inscription by David for instruction, when he had burned Mesopotamia of Syria, and Syria of Zobah; and Joab had returned and struck twelve thousand in the Valley of Salt.

Significant differences: 

Thought-for-thought translations; paraphrases:

CEV                                       (For the music leader. To the tune "Lily of the Promise." A special psalm by David for teaching. He wrote it during his wars with the Arameans of northern Syria, when Joab came back and killed twelve thousand Edomites in Salt Valley.)

Easy-to-Read Version            (This is) for the music leader.

(He must use) "A *Lily of the *Covenant".

(Psalm 60) is a *miktam of David.

It was to teach how:

· he fought armies in Mesopotamia

· he fought armies in Syria

· he sent Joab to Edom, where he killed 12 000 people in the Valley of Salt. I include the text for a great many less-than-precise translations. This translation here illustrates why I do that. The very format simplifies the way that this is all laid out.

New Century Version             For the director of music. To the tune of "Lily of the Agreement." A miktam of David. For teaching. When David fought the Arameans of Northwest Mesopotamia and Zobah, and when Joab returned and defeated twelve thousand Edomites at the Valley of Salt.

New Living Translation           For the choir director: A psalm of David useful for teaching, regarding the time David fought Aram-naharaim and Aram-zobah, and Joab returned and killed 12,000 Edomites in the Valley of Salt. To be sung to the tune "Lily of the Testimony."

Partially literal and partially paraphrased translations:

American English Bible          For the leader; according to "The Lily of...." A miktam of David (for teaching), when he fought against Aram-Naharaim and Aram-Zobah; and Joab, coming back, killed twelve thousand Edomites in the Valley of Salt.

God’s Word™                         For the choir director; according to shushan eduth; a miktam by David; for teaching. When David fought Aram Naharaim and Aram Zobah, and when Joab came back and killed 12,000 men from Edom in the Dead Sea region.

New American Bible              To the director; `The Changings.' For an inscription on a monument by David, as a lesson about when he set the MesoPotamians of the Syrian [army] under Sobal, and when JoAb returned and cut down twelve thousand of Edom in the ravine of salts.

NIRV                                      For the director of music. For teaching. A miktam of David when he fought against Aram Naharaim and Aram Zobah. That was when Joab returned and struck down 12,000 people from Edom in the Valley of Salt. To the tune of "The Lily of the Covenant."

New Jerusalem Bible             [For the choirmaster To the tune 'The decree is a lily' In a quiet voice Of David To be learnt When he was at war with Aram-Naharaim and Aram-Zobah, and Joab marched back to destroy twelve thousand Edomites in the Valley of Salt]

Today’s NIV                          For the director of music. To the tune of "The Lily of the Covenant." A miktam [Probably a literary or musical term] of David. For teaching. When he fought Aram Naharaim [That is, Arameans of Northwest Mesopotamia] and Aram Zobah [That is, Arameans of central Syria], and when Joab returned and struck down twelve thousand Edomites in the Valley of Salt.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             To the chief music-maker; put to Shushan-eduth. Michtam. Of David. For teaching. When he was fighting against Aram-naharaim and Aramzobah, when Joab came back, and put twelve thousand of the Edomites to death, in the Valley of Salt.

Complete Apostles’ Bible      For the end, for them that shall yet be changed; for an inscription by David for instruction, when he had burned Mesopotamia of Syria, and Syria of Zobah; and Joab had returned and struck twelve thousand in the Valley of Salt.

HCSB                                     For the choir director: according to "The Lily of Testimony." A Davidic Miktam for teaching. When he fought with Aram-naharaim and Aram-zobah, and Joab returned and struck Edom in the Valley of Salt, killing 12,000.

JPS (Tanakh—1917)               For the Leader; upon Shushan Eduth; Michtam of David, to teach; when he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and smote of Edom in the Valley of Salt twelve thousand. This represents the first 2 verses in the Hebrew.

JPS (Tanakh)                         For the leader, on shushan eduth. A michtam of David (to be taught), when he fought with Aram-Naharaim and Aram-Zobah, and Joab returned and defeated Edom—[an army] of twelve thousand men—in the Valley of Salt.

Judaica Press Complete T.    For the conductor, on shushan eduth, a michtam of David, to teach. When he fought with Aram-Naharaim and with Aram-Zobah, and Joab returned and smote twelve thousand of Edom in the valley of salt.

NET Bible®                             For the music director; according to the shushan-eduth style [The Hebrew expression means "lily of the testimony." It may refer to a particular music style or to a tune title.]; a prayer [The precise meaning of the Hebrew word מִכְטָם (miktam), which also appears in the heading to Psalms 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as "inscription."] of David written to instruct others [Hebrew: "to teach."]. It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down [In Josh 8:21 and Judg 20:48 the two verbs "turn back" and "strike down" are also juxtaposed. There they refer to a military counter-attack.] 12,000 Edomites [Heb "12,000 of Edom." Perhaps one should read אֲרָם ('aram, "Aram") here rather than אֱדוֹם ('edom, "Edom").] in the Valley of Salt [The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.]. When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote.

New International Version       For the director of music. To the tune of "The Lily of the Covenant." A miktam [Probably a literary or musical term] of David. For teaching. When he fought Aram Naharaim [That is, Arameans of Northwest Mesopotamia] and Aram Zobah [That is, Arameans of central Syria], and when Joab returned and struck down twelve thousand Edomites in the Valley of Salt.

Literal, almost word-for-word, renderings:

Ancient Roots Translinear      To the conductor over the testimony of the lily, a teaching poem from David. When he bickered with Zobah in Syria by the river in Syria when Joab returned, and smote 12,000 of South-Jordan in the valley of salt.

Concordant Literal Version    A Davidic Inscribed Psalm For Teaching When he ravaged Aram-naharaim and the Syrian Zobah, and Joab returned and smote Edom in the salt ravine, twelve thousand.

English Standard Version      To the choirmaster: according to Shushan Eduth. A Miktam of David; for instruction; when he strove with Aram-naharaim and with Aram-zobah, and when Joab on his return struck down twelve thousand of Edom in the Valley of Salt.

exeGeses companion Bible   To His Eminence; On Trumpet of Witness:

A Poem by David,

when he strives

with Aram Naharaim and with Aram Sobah,

when Yah Ab returns

and smites twelve thousand of Edom

in the Valley of Salt/Gay Melach.

LTHB                                     To the chief musician. On the Lily of Testimony. A secret treasure of David, to teach; when he struggled with Aram-naharaim, and with Aram-zobah; when Joab returned, and struck twelve thousand of Edom in the Valley of Salt.

NASB                                     For the choir director; according to Shushan [Lit The lily of testimony] Eduth. A Mikhtam of David, to teach; when he struggled with Aram-naharaim and with Aram-zobah, and Joab returned, and smote twelve thousand of Edom in the Valley of Salt.

Thieme/Syndein                     1a~~{Title 1}To the 'Chief Musician'/'Choir Director' {natsach} upon the 'Lilly of the Testimony'/ Shushaneduth {Shuwshan `Eduth}.

{Reference to a song to be sung while learning and doing the manual of arms}

1b~~{Title 2} A golden psalm {miktam} of David intensively teaching {doctrine} {lamad - Piel intensive infinitive - David taught them the art of war and doctrine at the same time}

when he was caused to be contesting {natsah - Hiphil causative infinitive} with the Syrians/'Aram of Mesopotamia {'Aram Naharayim nahar}.

The Syrians/'Aram of Tsobah and when Joab returned {from the pursuit of the routed army}, and was caused to smite/destroy {nakah} twelve thousand of Edom after the valley of salt: {in I Chronicles 18:12 we see David let Joab's brother Abishai lead the campaign against the Edomites - now we see Joab lead the pursuit of the routed Edomites and killed 12,000 more - 30,000 casualties in total}..

Young's Updated LT              To the Overseer. --`Concerning the Lily of Testimony,' a secret treasure of David, to teach, in his striving with Aram-Naharaim, and with Aram-Zobah, and Joab turns back and strikes down Edom in the valley of Salt—twelve thousand.

The gist of this verse:          This psalm is set in the time when David was at war with Aram and Edom and his chief general, Joab, had killed 12,000 Edomites in the valley of Salt.

This psalm has one of the longest inscriptions of any of the psalms.

Note: the explanation found here is essentially identical to that found in Psalm 21.

Translation: To the Preeminent One;... As we have seen with the numerous translations above, no one is clear as to who this person is. This psalm could be dedicated to God, which is essentially how I have translated it; however, it could be designed to be conducted by the chief musician, which is how Rotherham understands it. Most translators assume that this is given over to the choir director or the conductor or the one in charge of those who sang.

We find this word as a Piel infinitive in 1Chron. 15:21 23:4 2Chron. 34:12 Ezra 3:8–9. 1Chron. 23:4 indicates that this does not have to be a supervisory position, as it reads: Of these [38,000 Levites], 24,000 were to oversee the work of the house of Yahweh; and 6000 were officers and judges. Quite obviously, you cannot have 24,000 chiefs and no Indians, these were all of the Levites assigned to work on the Temple (Ezra 3:8–9 finds this word used in this same way). However, the supervisory nature of this word seems to be clear in 1Chron. 15:21 2Chron. 34:12.

Unfortunately, the exact meaning of the lâmed preposition is also hard to determine. We find several psalms which are ascribed to David written to David; but the idea is, the psalm belongs to David. The lâmed preposition is used more often when something is given to someone else or something is for someone else, the chief meanings of the lâmed preposition. Despite the use of the lâmed preposition with David throughout the book of Psalms, I have taken this to me that this psalm is written for whomever this Preeminent person is.

Barnes comments on this portion of the inscription: This phrase in the title, “To the chief Musician,” occurs at the beginning of 53 psalms, and at the close of the hymn in Habak. 3:19. It is uniformly rendered “to the chief Musician,” and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. In no one instance does the title imply that he was the author. The word rendered “Chief Musician” is derived from [ a Hebrew word] properly meaning “to shine,” but not used in the Qal. In the Piel form it means to be conspicuous; to be over anything; to be chief; to be superintendent (2Chron. 2:2, 18 34:12) and then it means to lead in music. The meaning of the form used here, and in the other places where it occurs as a title to a psalm, is “Chief Musician,” or precentor; and the idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him.

Even though we have the same preposition used here as we find used with David, when he is the author, the many times that this phrase is found in combination with the author’s name suggests more that there is a musical organization and that this song was delivered over to the Choirmaster (or conductor) of that organization to be sung and performed at various functions.

The NIV Study Bible has its opinion on this matter: [For the director of music is] probably a liturgical notation, indicating either that the psalm was to be added to he collection of works to be used by the director of music in Israel’s worship services, or that when the psalm was used in the temple worship, it was to be spoke [or, sung?] by the leader of the Levitical choir—or by the choir itself (see 1Chron. 23:4–5, 30 [Of the overseers over the works of the house of the Lord there were twenty-four thousand, and there were six thousand scribes and judges; and four thousand gatekeepers, and four thousand to praise the Lord with instruments which he made to praise the Lord...to stand in the morning to praise and give thanks to the Lord, and so in the evening] 25 [assignments are given to the sons of Korah, among others]). In this liturgical activity the Levites functioned as representatives of the worshiping congregation. Following their lead the people probably responded with “Amen” and “Praise the Lord” (Hallelujah); see 1Chron. 16:36 Neh. 5:13; compare 1Cor. 14:16 Rev. 5:14 7:12 19:4.

Translation: ...concerning a lily, a revelation,... I do not pretend to understand this. David is identifying the time and place of his writing this psalm. On occasion, in the hidden comments of the exegesis of a particular chapter or psalm, I will include some personal information of what was going on in my own life when working on that particular chapter. Don’t ask me why; I just do it; not for every chapter, but now and again. I think that is what is happening with many of these psalms. David will be inspired to write a psalm, and, in the inscription, he jots down a few things which identity when and where he was when he wrote it. This is often helpful to us, because we can then take the psalm and drop it into its historical context to develop a richer understanding of that psalm.

From the inscription and the tenor of this psalm, it is clear that David is at war and, for a time, losing the battle. Yet, one of the identifying elements of this psalm is a lily. Perhaps when retreating, he notices a single lily standing—its beauty, its grace and its delicate nature—and yet standing on the battlefield. He and his men had advance and then were losing and retreating. One of the words used later in this inscription means to lay bare, to lay waste to a land in war. And yet, in the midst of a battle, David sees this lily still standing, and he makes note of it. Its existence and its oblivion to the war all around inspires David; it is a revelation to him.

This helps David to regroup and, if necessary, to rebound. If God has preserved that tender lily in the midst of battle—a lily which cannot move nor hide nor protect itself in any way, then God is able to protect and preserve David and his army, even in the midst of a losing battle. This is a revelation to David and he is inspired and comforted by it.

Translation: ...a song [or, writing] belonging to David... A precursory examination of the various translations yields a veritable plethora of meanings for mik^etâm. However, given the various similar nouns and verbs, we might assume that this is simply a cognate, and refers to some sort of writing, e.g., a poem or a song. More specific reasons are given in the exegesis above. Since this is found only in the inscriptions of the psalms, and since such a rendering would be both logical and consistent, there is little reason to assume that it means something different.

We do know that David has been writing songs or psalms for a long period of time. He spent many hours as a shepherd boy with his musical instrument alone. Therefore, given that David is a creative genius, that he composed several psalms would be in keeping with his character.

Like many portions of Scripture, there are those who wish to ascribe this psalm to an author other than the one named by the psalm itself.

Translation: ...to instruct... David’s purpose in writing any psalm was to instruct, to teach, those who would come later, and hear this psalm, either put to music, or hear it read. That this psalm would be read and studied 3000 years later might have surprised even David.

In the Greek and Hebrew, we would now begin verse 2.

Translation:...([commemorating] when he fought with Aram-naharaim and Aram-zobah;... David realizes that referencing the lily was probably quite obtuse for later readers of this psalm, so he ties this down to a particular time and place.

Aram-naharaim could be translated Aram of the two rivers and reasonably translated Mesopotamia. The great rivers of the ancient world were the Tigris and the Euphrates, which today would be Iraq and portions of Syria and Turkey. Earlier in history, this would be called Babylon or Mesopotamia; and during the time of David, this was called Aram (Syria) of the two rivers.

Curing the time of Saul, David and Solomon, there was a separate kingdom known as Zobah, or, as we find here, Aram-zobah.

Zobah is mentioned thrice in 2Sam. 8 (vv. 3, 5, 12) and twice in 2Sam. 10 (vv. 6 and 8).

Taken from http://www.bible-history.com/map-davids-kingdom/israel_davids_kingdom_shg.jpg

You will notice from the map the Edom is east of Judah at the Salt Sea and Aram-zobah is northeast of Israel. In the tiny map in the upper right-hand corner is David and Solomon’s kingdoms in purpose, and off to the east are the two rivers, which would be the location of Aram-naharaim. This suggests to me that David is fighting a war on 2 (and possibly 3) fronts. At the very least, he is facing the formidable alliance of Aram-naharaim and Aram-zobah, and Joab, his nephew, was over his army.

In 2Sam. 8, we are told about David’s war with Zobah (2Sam. 8:3–4) and then we are told that the Syrians of Damascus came to help them (which, could possibly be understood to be Aram-naharaim, if their kingdom stretched that far. In 2Sam. 8, we are given few details, but there is this war and the war with Edom in the Valley of Salt (the corrected text of 2Sam. 8:13–14).

In 1Chron. 19 (parallel passage, 2Sam. 10), we have Aram-zobah and Aram-naharaim mentioned by name (1Chron. 19:6), combined with a back-story which suggests that there was non-aggression pact between David and King Nahash of Ammon (2Sam. 10:1–3 1Chron. 19:1–2). After Nahash dies, this changes, and his son brings in hired guns from 3 different sections of Syria (1Chron. 19:6). .

I do not know if these historical accounts are different views of the same wars or if they match what is happening here in Psalm 60 or if these are all separate sets of wars altogether. The lengthy inscription could have been David’s way of recording a portion of this history in the psalms.

Translation: ...and Joab had returned... Like David, Joab was very headstrong and his own man. He was one of the world’s greatest commanders and a man who was able to let David have the spotlight and the authority as king. He had reached the pinnacle of his success, and was happy with where he was. There are those who, no matter what, want to climb to the rung of the ladder; and there are those who reach a particular position, and they know that this is where they belong, and that is Joab. He was fiercely loyal to David and to all of Israel. Part of the psychology could have been that David was his uncle whom he looked up to, and therefore, always saw himself as under David,

However, given these things, Joab was given a free hand in much of what he did, and David did not reign him in at all. He killed Abner over a personal dispute (2Sam. 2–4). David knew that he should have done something about this, but he was too weak.

Here, Joab is returning to war with Edom. In this set of wars, David had to determine how their forces ought to be divided up, and who should be where and with what armaments. As we will see further down in this psalm, this was a very difficult set of battles for David.

Translation: ...and killed 12,000 Edomites in the Valley of Salt). In 2Sam. 8:13, I went into great detail as to how to smooth out the differences between 2Sam. 8, 1Chron. 18 and Psalm 60 inscription (actually, I gathered the better explanations which are out there and presented them). However, there is no necessity of any sort that the inscription of Psalm 60 match those passages. The Edomites live right there near the Valley of Salt, so, it is not inconceivable that David war against them more than once. In my lifetime, I have seen several of the same nations go to war with little Israel today more than once, and they have been defeated more than once as well.

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The Psalmist Prays for Deliverance in Difficult Times

This is v. 3 in the Greek and Hebrew.

Here is how others have handled this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Latin Vulgate                          O God, You have cast us off, and You have destroyed us; You have been angry, and You have had mercy on us.

Masoretic Text (Hebrew)        Elohim, You have rejected us [or, You have spit us out];

You have dispersed us [in battle];

You have been angry;

You will restore to us.

Peshitta (Syriac)                    O GOD, You have forsaken us, You have scattered us, You have been displeased with us; O turn Yourself to us again.

Septuagint (Greek)                O God, You have rejected and destroyed us; You have been angry, yet You have pitied us.

Significant differences: 

Thought-for-thought translations; paraphrases:

CEV                                       You, God, are angry with us! We are rejected and crushed. Make us strong again!.

Easy English (Churchyard)    (You have said) that you will not be our God any more

and you have broken down our walls.

Though you are angry, come back to us!

Easy-to-Read Version            God, you were angry at us.

You rejected us

and destroyed us.

Please make us whole again.

Good News Bible (TEV)         You have rejected us, God, and defeated us; you have been angry with us---but now turn back to us.

The Message                         God! you walked off and left us, kicked our defenses to bits And stalked off angry. Come back. Oh please, come back!

New Century Version             God, you have rejected us and scattered us.

You have been angry, but please come back to us.

New Life Bible                        O God, You have turned away from us. You have broken us. You have been angry. O heal us and turn to us again.

New Living Translation           You have rejected us, O God, and broken our defenses.

You have been angry with us; now restore us to your favor.

Partially literal and partially paraphrased translations:

American English Bible          O God; You've demolished and thrust us away, but though You were mad You felt pity.

New American Bible              O God, you rejected us, broke our defenses;

you were angry but now revive us.

NIRV                                      God, you have turned away from us. You have attacked us.

You have been angry. Now turn back to us!

Revised English Bible            You have rejected and crushed us, God.

You have been angry; restore us.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             God, you have put us away from you, you have sent us in all directions, you have been angry; O be turned to us again.

Complete Apostles’ Bible      O God, You have rejected and destroyed us; You have been angry, yet You have pitied us.

HCSB                                     God, You have rejected us; You have broken out against us; You have been angry. Restore us!

Judaica Press Complete T.    O God, You have forsaken us; You have breached us; You were angry with us. You shall restore us.

NET Bible®                             O God, you have rejected us [See Psalms 43:2; 44:9, 23].

You suddenly turned on us in your anger [Heb "you broke out upon us, you were angry."].

Please restore us [The imperfect verbal form here expresses the psalmist's wish or prayer.]! When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote.

Literal, almost word-for-word, renderings:

American KJV                        O God, you have cast us off, you have scattered us, you have been displeased; O turn yourself to us again.

Ancient Roots Translinear      God, you banished us! your punishing burst on us. Return to us!

Concordant Literal Version    O Elohim, You have cast us off; You have breached forth upon us; You have been angry; May You turn back to us."

English Standard Version      O God, you have rejected us, broken our defenses; you have been angry; oh, restore us.

Evidence Bible                       O GOD, you have cast us off, you have scattered us, you have been displeased; O turn yourself to us again.

King James 2000 Version      God, you have cast us off, you have scattered us, you have been displeased; O turn yourself to us again.

LTHB                                     O God! You cast us off; You broke us; You who were angry; take us back.

MKJV                                     O God, You have cast us off, You have scattered us, You were angry; take us back.

New King James Version       O God, You have cast us off;

You have broken us down;

You have been displeased;

Oh, restore us again!

Thieme/Syndein                     O 'Elohiym/Godhead . . .

You have rejected {zanach} us {zanach - means to have a bad stench so you are rejected}.

You have 'broken and destroyed and scatter' {parats} us {in military defeat} {parats - means to break/destroy and scatter in a million pieces},

You have been displeased/angry {'anaph - righteous indignation}.

Restore {shuwb - Piel intensive imperfect tense} us {to Yourself} again.

A Voice in the Wilderness      O God, You have cast us off, You have broken us, You were angry; bring us back.

WEB                                      God, you have rejected us. You have broken us down. You have been angry. Restore us, again.

Young’s Updated LT             O God, You have cast us off, You have broken us—have been angry! —Turn back to us.

The gist of this verse: 

Translation: O Elohim, You have rejected us;... Both David and Joab are leading their armies on at least two different fronts, and they are having difficulties. In fact, their respective battles are going so poorly that David suggests that God has simply rejected them.

Translation: ...You have dispersed us [in battle];... In head-to-head battle, David’s enemies (Aram-naharaim, Aram-zobah and Edom) are advancing and causing David’s armies to retreat and to scatter. The battle momentum appears to be with his enemies. The enemies are breaking through David’s lines and his men are being split apart and scattered.

Translation: ...You are angry;... Here we have a verb where David, in the Spirit, ascribes a motivation to God. God is angry. David does not know why or with who, but he says that God is angry here. This is called an anthropopathism, where a characteristic is ascribed to God which He does not have. A sailor in a rough sea might call this sea an angry sea or angry waves. The sea does not possess these characteristics; and God does not possess this characteristic. David ascribes this to God so that we may understand God on our level. What we lack here is the 1^st person plural suffix, which might indicate the reason for God’s anger. However, David does not know why God is angry at this time, so he does not put in the suffix. He just knows that God is angry for some reason.

Translation: ...restore us. Up to this point, we have had a series of 3 Qal perfect verbs; suddenly, we have a 2^nd person masculine singular, Polel imperfect. This grabs our attention. An imperfect may be taken as am imperative. David writes, You will restore us. David expect God to restore his troops in battle, and he will state why in the rest of the psalm.

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Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          You have moved the earth, and have troubled it: heal You the breaches thereof, for it has been moved.

Masoretic Text (Hebrew)        You have shaken land;

You have split her open;

heal her fractures for she is shaken.

Peshitta (Syriac)                    You have made the earth to tremble; You have broken it; heal the breaches thereof, for it has weakened.

Septuagint (Greek)                You have shaken the earth, and troubled it; heal its breaches, for it has been shaken.

Significant differences:           The English of the Latin and Syriac both have thereof inserted, which is not found in the Hebrew text. There is no difference between the Hebrew and Greeks texts.

Thought-for-thought translations; paraphrases:

CEV                                       You made the earth shake and split wide open; now heal its wounds and stop its trembling.

Easy English (Churchyard)    You made the earth move and you tore it open.

Mend its broken parts because it is falling to pieces.

Easy-to-Read Version            You shook the earth and split it open.

Our world is falling apart.

Please fix it.

Good News Bible (TEV)         You have made the land tremble, and you have cut it open; now heal its wounds, because it is falling apart.

The Message                         You shook earth to the foundations, ripped open huge crevasses. Heal the breaks! Everything's coming apart at the seams.

New Living Translation           You have shaken our land and split it open.

Seal the cracks, for the land trembles.

Partially literal and partially paraphrased translations:

American English Bible          You have shaken the land and disturbed it, so now heal the cracks that resulted.

God’s Word™                         You made the land quake. You split it wide open. Heal the cracks in it because it is falling apart.

New American Bible              You rocked the earth, split it open;

repair the cracks for it totters.

NIRV                                      You have shaken the land and torn it open.

Fix its cracks, because it is falling apart.

New Jerusalem Bible             You made the earth tremble, split it open; now mend the rifts, it is tottering still.

Revised English Bible            You have made the land quake and caused it to split open;

repair its ruins, for it is shattered.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             By the power of your hand the earth is shaking and broken; make it strong again, for it is moved.

HCSB                                     You have shaken the land and split it open. Heal its fissures, for it shudders.

JPS (Tanakh)                         You have made the land quake;

You have torn it open.

Mend its fissures,

for it is collapsing.

Judaica Press Complete T.    You caused the land to quake; You split it; heal its breaches for it has faltered.

NET Bible®                             You made the earth quake; you split it open.11

Repair its breaches, for it is ready to fall.

New International Version      You have shaken the land and torn it open;

mend its fractures, for it is quaking.

Literal, almost word-for-word, renderings:

The Amplified Bible                You have made the land to quake and tremble, You have rent it [open]; repair its breaches, for it shakes and totters.

Ancient Roots Translinear      The land tremors as you wound it. Heal its brokenness from its moving.

Concordant Literal Version    You have made the earth quake; You have riven it; Heal its breaks, for it has slipped."

English Standard Version      You have made the land to quake; you have torn it open; repair its breaches, for it totters..

exeGeses companion Bible   You quaked the earth; you broke it:

heal the breaches; for it totters:

LTHB                                     You made the earth tremble; You tore it; heal its breaks, for it is shaking.

ASB                              You have made the land quake, You have split it open;

Heal its breaches, for it totters.

Thieme/Syndein                     You {God} have caused the land to tremble {Righteousness of God judging Israel before the prosperity of Israel

under David}.

You have broken it.

Solve its disasters {rapha' sheber - an order to God from David based on his understanding the unconditional promises of God only a mature believer who really understands God's promises should ever 'order' God.}

for it 'totters on the brink of ruin' {mowt}.

WEB                                      You have made the land tremble. You have torn it. Mend its fractures, For it quakes.

Young’s Updated LT             You have caused the land to tremble, You have broken it, Heal its breaches, for it has moved.

The gist of this verse:          The earth has been split open by an earthquake caused by God; the psalmist implores God to repair the damage.

Translation: You have caused the earth to shake;... David says that God has caused the earth to shake. The Hiphil stem is causative, so God is not stepping down from heaven and shaking the earth, but He is causing the earthquake, which could simply indicate from the way He set things up in previous years.

In eternity past, God determined all earthly activity—He determined the exact moment it would rain and the ground over which the rain would fall; along with earthquake and volcanic activity; and all of this was done when He first set up the earth, determining its orbit and its rotation in relation to its conents.

Translation: ...You have split her open;... This is a serious earthquake where the ground is split wide open.

Translation: ...heal her fractures for she is in disarray. David calls upon God the fix the break in the crust of the earth because it has been shaken, dislodged and thrown into disarray.

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Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          You have shown Your people hard things; You have made us drink the wine of sorrow.

Masoretic Text (Hebrew)        You have caused Your people to see severity;

You have caused us to drink wine of staggering.

Peshitta (Syriac)                    You have shown Your people hardships; You have made us to drink the dregs of wine.

Septuagint (Greek)                You have shown Your people hard things; You have made us drink the wine of lethargy.

Significant differences:           What God’s people are caused to see is in the singular in the Hebrew; but plural everywhere else. The word modifying wine is quite similar in the Greek (not necessarily a precise translation). The English translation from the Latin is entirely different, however.

Thought-for-thought translations; paraphrases:

CEV                                       You brought hard times on your people, and you gave us wine that made us stagger.

Easy English (Churchyard)    You showed hard things to your people.

You made us drink wine that caused us to fall over.

Easy-to-Read Version            You have given your people many troubles.

We are like drunk people

staggering and falling down.

Good News Bible (TEV)         You have made your people suffer greatly; we stagger around as though we were drunk.

The Message                         You made your people look doom in the face, then gave us cheap wine to drown our troubles.

New Century Version             You have given your people trouble.

You made us unable to walk straight, like people drunk with wine..

New Life Bible                        You have made Your people suffer hard things. You have given us wine to drink that makes us not able to walk straight.

New Living Translation           You have been very hard on us,

making us drink wine that sent us reeling.

Partially literal and partially paraphrased translations:

American English Bible          You have taught Your people hard lessons; You have watered us down with the wine of Your rage.

God’s Word™                         You have made your people experience hardships. You have given us wine that makes us stagger.

NIRV                                      You have shown your people hard times.

You have made us drink the wine of your anger.

Now we can't even walk straight.

New Jerusalem Bible             You have forced your people to drink a bitter draught, forced us to drink a wine that made us reel.

Revised English Bible            You have made your people drunk with a bitter draught,

you have given us wine that makes us stagger.

Today’s NIV                          You have shown your people desperate times;

you have given us wine that makes us stagger.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      You saw the hardness of the people, and you watered us with shimmering wine.

Bible in Basic English             You have made the people see hard times; you have given us the wine of shaking for our drink.

JPS (Tanakh)                         You have made Your people suffer hardship;

You have given us wine that makes us reel [or, “You have sated Your people with a bitter draft.”].

Judaica Press Complete T.    You have shown Your people harshness; You have given us to drink wine of bewilderment.

NET Bible®                             You have made your people experience hard times [Heb "you have caused your people to see [what is] hard."];

you have made us drink intoxicating wine [Heb "wine of staggering," that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa. 51:17-23.].

Literal, almost word-for-word, renderings:

American KJV                        You have showed your people hard things: you have made us to drink the wine of astonishment.

The Amplified Bible                You have made Your people suffer hard things; You have given us to drink wine that makes us reel and be dazed.

Concordant Literal Version    You have shown Your people hardship; You have made us drink wine that causes tremoring.

A Conservative Version         Thou have shown thy people hard things. Thou have made us to drink the wine of staggering.

English Standard Version      You have made your people see hard things; you have given us wine to drink that made us stagger.

exeGeses companion Bible   ...You had your people see hardship;

you had us drink the wine of staggering:...

LTHB                                     You have shown Your people hardship; You made us drink the wine of trembling.

New King James Version       You have shown Your people hard things;

You have made us drink the wine of confusion.

Thieme/Syndein                     You {God} have caused Your people to see 'disastrous circumstances' {qashah}.

You have caused us to drink {shaqah} the 'strong fermented beverage'/wine {yayin} of vacillation /dis-coordination /staggering/'loss of control' {tar`elah} {means to be like a drunk who is easy to beat in a battle}.

Young’s Updated LT             You have shown Your people a hard thing, You have caused us to drink wine of trembling.

The gist of this verse:          .

Translation: You have made Your people to see a severe [difficult, harsh, powerful] thing;... I suspect that David had things relatively easy; that is, his people would go out to war, and they would defeat their enemies. However, God makes them face a severe and powerful thing here, which means that they may have suffered a set back in their battles (which seems to be the overall gist of this psalm).

Translation: ...You have made us drink the wine of staggering.

David’s army was knocked back, as if drunk from wine and staggering.

Thieme/Syndein: The intent of the integrity of God is to bless a nation. But if the nation has no relationship with God through belief in Him and the intake of His Word, then the integrity of God 'spanks' or disciplines a nation to get them to see the errors of their ways - and return to the Righteous Way of God. So the same wine that can be a blessing becomes a curing here in this verse.

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Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          You have given a warning to them that fear You: that they may flee from before the bow: That Your beloved may be delivered.

Masoretic Text (Hebrew)        You have given to those fearing You a banner to be lifted up from faces of balance [truth?].

Selah!

Peshitta (Syriac)                    You have wrought a miracle to them that reverence You, so that they need not flee from the bow.

Septuagint (Greek)                You have given a token to them that fear You, that they might flee from the bow. Pause.

Significant differences:           The first verb in the English translation of the Latin and Syriac texts are much different than the very common Hebrew verb found here.

What is given is also in question; all texts disagree here, although the Greek is unclear (the word is one not found in the New Testament). However, this is not an unusual Hebrew noun.

The Latin, Greek and Syriac are much in agreement with the rest of the text (although the Syriac text includes a negative, apparently); and these agree with one reading of the Hebrew text (although the translation bow from the Hebrew is difficult, but not impossible, to support).

The Latin adds in a whole new phrase at the end. However, these rae the first words of the next verse and presented as a continuation of the thinking of v. 4.

Thought-for-thought translations; paraphrases:

CEV                                       You gave a signal to those who worship you, so they could escape from enemy arrows.

Easy English (Churchyard)    You lifted up a *banner for the people that fear you.

They will fight for what is true. *SELAH.

Good News Bible (TEV)         You have warned those who have reverence for you, so that they might escape destruction.

The Message                         Then you planted a flag to rally your people, an unfurled flag to look to for courage.

New Century Version             You have raised a banner to gather those who fear you.

Now they can stand up against the enemy.

Selah

New Life Bible                        You have given a flag to those who fear You, so it may be seen because of the truth.

New Living Translation           But you have raised a banner for those who fear you-

a rallying point in the face of attack.

Interlude

Partially literal and partially paraphrased translations:

American English Bible          But You've given a signal to the ones fearing You, to flee from the face of the bow,...

God’s Word™                         Yet, you have raised a flag for those who fear you so that they can rally to it when attacked by bows and arrows. Selah.

New American Bible              Raise up a flag for those who revere you,

a refuge for them out of bow shot. Selah

NIRV                                      But you lead into battle those who have respect for you.

You give them a flag to wave against the enemy's weapons.

Selah

New Jerusalem Bible             You gave a signal to those who fear you to let them escape out of range of the bow. Pause

Revised English Bible            But to those who fear you, you have raised a banner

                                               to which they may escape from the bow.           [Selah

Today’s NIV                          But for those who fear you, you have raised a banner

to be unfurled against the bow.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      You gave a standard to flee to, a certainty in the face of fear, Selah.

Bible in Basic English             Give a safe place to those who have fear of you, where they may go in flight from before the bow. Selah.

Complete Apostles’ Bible      You have given a token to them that fear You, that they might flee from the bow. Pause.

HCSB                                     You have given a signal flag to those who fear You, so that they can flee before the archers. Selah

JPS (Tanakh)                         Give those who fear You because of Your truth a banner for rallying.     Selah

Judaica Press Complete T.    You have given those who fear You trials with which to be tested, in order to beautify Your behavior forever.

NET Bible®                             You have given your loyal followers [Heb "those who fear you."] a rallying flag,

so that they might seek safety from the bow [There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, "flee") used here in the Hitpolel in the sense of "find safety for oneself" (HALOT 681 s.v. נוּס) or "take flight for oneself" (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, "flag") and translate "that it may be displayed" (BDB 651 s.v. II ???) or "that they may assemble under the banner" (HALOT 704 s.v. II נסס). Here קֹשֶט (qoshet) is taken as an Aramaized form of קֶשֶט (qeshet, "bow"; BDB 905-6 s.v. קֶשֶט), though some understand the homonymic קֹשִט (qosht, "truth") here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, "so that they might assemble under the banner for the sake of truth."]. (Selah)

The Scriptures 1998              You have given a banner to those who fear You, That it might be lifted up Because of the truth. Selah.

Literal, almost word-for-word, renderings:

American KJV                        You have given a banner to them that fear you, that it may be displayed because of the truth. Selah.

The Amplified Bible                [But now] You have set up a banner for those who fear and worshipfully revere You [to which they may flee from the bow], a standard displayed because of the truth. Selah [pause, and calmly think of that]!

Concordant Literal Version    You have given to those fearing You a banner For flight from the face of the bow. Interlude

English Standard Version      You have set up a banner for those who fear you, that they may flee to it from the bow. Selah

exeGeses companion Bible   you gave an ensign to them who awe you,

to flutter at the face of trueness.

Selah.

NRSV                                     You have set up a banner for those who fear you,

to rally to it out of bowshot.*

Selah

Thieme/Syndein                     You {God} have given a 'regimental colors' {nec} {used to rally troops under a banner for that military unit} to those who 'respect the authority of You'/ 'fear You'/'are occupied with You' . . . that it may be 'raised up as a rallying point'/displayed {nuwc} on account of Doctrine/'The Truth' {coshed}.

Selah {Selah means singers rest and instruments play on - it is a picture of you resting while the Grace of God continues on}.

A Voice in the Wilderness      You have given a banner to those who fear You, to flee to before truth. Selah.

WEB                                      You have given a banner to those who fear you, That it may be displayed because of the truth. Selah.

Young’s Updated LT             You have given to those fearing You an ensign. To be lifted up as an ensign Because of truth. Selah.

The gist of this verse:          A banner of truth is set up for those who revere God.

Translation: You have given a banner to those who fear You... In war, for guidance and direction, flags are raised. God does that for those who fear (revere) Him. He has not left us out here in the world with no idea as to what to do next. He has provided us a banner, a flag, a guide-on that we may follow.

Translation: ...to be lifted up because of truth,... This flag or guide-on is lifted up so that we can see it because of the truth. This flag is Bible doctrine which guides us.

Interestingly enough, this verse seems to bleed into v. 5, despite the fact that there is an intervening musical interlude. I recall one song from the 60's where the last word of a verse was known, but not actually sung, then there was a short musical bridge, followed by a new verse which began with the unspoken last word of the previous verse. This appears to be a similar thing, which the Latin acknowledges by simply leaving out the selah and adding the next phrase of v. 5a to v. 4. That would give us: You have given a banner to those who fear You to be lifted up because of truth, to the intent that Your beloved ones are set free [or, delivered].

Translation: [Musical] Pause [or, musical interlude; lit., Selah!] As described in the exegesis, this word çelâh comes from a verb which means to lift up. It is reasonable to assume that those who are playing musical instruments are to lift up these instruments and play during a pause in the singing. I believe that this is called the bridge in modern music?

Keil and Delitzsch suggest: The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.

R. B. Thieme Jr: Selah means singers rest and instruments play on - it is a picture of you resting while the grace of God continues on.

What we are to do is to stop and to think about what David has said, particularly about the bloodless and the burnt offerings, as well as about God’s willingness to help us in all circumstances, and how closely these things are related.

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Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          That thy beloved may be delivered. Save me with Your right hand, and hear me.

Masoretic Text (Hebrew)        ...for the sake of setting free [or, being prepared] Your beloved ones

deliver [by] Your right hand and answer us.

Peshitta (Syriac)                    That Your beloved may be prepared, save with Your right hand, and hear me.

Septuagint (Greek)                That Your beloved ones may be delivered; save with Your right hand, and hear me.

Significant differences:           The first verb of the Latin is completely different from that in the Greek, Syriac or Hebrew. The first verb of the Syriac is an alternate meaning of the Hebrew verb.

Thought-for-thought translations; paraphrases:

CEV                                       Answer our prayers! Use your powerful arm and give us victory. Then the people you love will be safe.

Easy English (Churchyard)    Give us help so that the friends that you love will be safe.

Use your right hand to answer us!

Easy-to-Read Version            Use your great power and save us!

Answer my prayer

and save the people you love!

Good News Bible (TEV)         Save us by your might; answer our prayer, so that the people you love may be rescued.

The Message                         Now do something quickly, answer right now, so the one you love best is saved.

New Century Version             Answer us and save us by your power

so the people you love will be rescued.

New Life Bible                        Save us with Your right hand, and answer us, so Your loved ones may be set free.

New Living Translation           Now rescue your beloved people.

Answer and save us by your power.

Partially literal and partially paraphrased translations:

American English Bible          ...and You saved all those whom You love. O hear me and save me with Your hands!

God’s Word™                         Save us with your powerful hand, and answer us so that those who are dear to you may be rescued.

New American Bible              Help with your right hand and answer us

that your loved ones may escape.

New Jerusalem Bible             To rescue those you love, save with your right hand and answer us.

Revised English Bible            Save with your right hand and respond,

that those dear to you may be delivered.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             So that your loved ones may be made safe, let your right hand be my salvation, and give me an answer.

Complete Apostles’ Bible      That Your beloved ones may be delivered; save with Your right hand, and hear me.

HCSB                                     Save with Your right hand, and answer me, so that those You love may be rescued.

Judaica Press Complete T.    In order that Your beloved ones should be rescued, save Your right hand and answer me.

NET Bible®                             Deliver by your power and answer me [The Qere (marginal reading) has "me," while the Kethib (consonantal text) has "us."],

so that the ones you love may be safe [Or "may be rescued." The lines are actually reversed in the Hebrew text, "So that the ones you love may be rescued, deliver by your power and answer me."].

Literal, almost word-for-word, renderings:

Concordant Literal Version    That Your beloved ones may be liberated, Do save with Your right hand and so answer me."

English Standard Version      That your beloved ones may be delivered, give salvation by your right hand and answer us!

exeGeses companion Bible   So as to rescue your beloved

save with your right and answer:

MKJV                                     Save with Your right hand and answer me, that Your beloved may be delivered.

New King James Version       That Your beloved may be delivered,

Save with Your right hand, and hear me.

NRSV                                     Give victory with your right hand, and answer us,

so that those whom you love may be rescued.

Thieme/Syndein                     That Your 'beloved ones' {y@diyd - see verse 4 - His beloved ones are those who rally under His banner of doctrine in their souls - spiritually mature believers} may 'be prepared for war'/'prepare themselves for war' {chalets - Niphal reflexive stem - 'to deliver or save themselves' means to be prepared}.

Cause us to be delivered {yasha` - hiphil causative stem} with Your right hand. Therefore answer us.

A Voice in the Wilderness      That Your beloved may be rescued, deliver with Your right hand and respond to me.

Young’s Updated LT             That Your beloved ones may be drawn out, Save with Your right hand, and answer us.

The gist of this verse:          .

Translation: ...to the intent that Your beloved ones are set free [or, delivered; or, are prepared, are made ready]... The Latin understands this to continue the thought of the previous verse: You have given a banner to those who fear You to be lifted up because of truth; to the intent that Your beloved ones are set free [or, delivered]. There are two fundamental reasons for war: you are setting or keeping your own people free; or you are enslaving or destroying the opposition.

Here, a banner is lifted up to proclaim the way and the truth; and this in turn sets those loved of God free (or, it delivers those who are loved of God). This reminds me of a few verses in the New Testament: Jesus said to His disciples, “I am the way, the truth and the life; no man comes to the Father except through Me.” (John 14:6). Jesus said to those who had believed in Him, “You will know the truth, and the truth will set you free.” (John 8:32). So, on one level, the Holy Spirit points us toward Jesus Christ as the One Who sets us free; and that knowing doctrine will give us a great life of freedom in phase II (phase I = salvation; phase II = life after salvation).

Translation: Deliver [us] [by] Your right hand... If we understand to place v. 5a with v. 4, then v. 5b begins a new sentence, although it is clearly related to what has gone before. David calls upon God to save him and his army by God’s right hand. The idea here is, God is delivering His Own people. Recall that the background for this psalm is David is facing a tough battle against Aram-zobah and Aram-Naharaim and against Edom. It appears as though they are winning against David, so David calls upon God to deliver them in battle. Taking all of this together, I think that the sense of this is, God has lifted up the banner or guide-on which David has followed, and that has led him into this war. Therefore, he can boldly call upon God to deliver him and his people.

The sense of this appears to be: You have raised a banner to guide those who revere You; it is clearly displayed because of the truth with the intent that You deliver Your beloved ones. Therefore, deliver us by Your right hand... David and his army are simply following the banner raised up by God; therefore, David can call upon God to deliver them. David uses the imperative mood here; he is in fellowship at the right place at the right time, leading God’s people; therefore, he can demand, from his own knowledge of doctrine, that God deliver him.

Translation: ...and answer us. Again, David uses the Qal imperative, demanding that God hear him and answer his call. Next, David will quote God’s Word back to God, as to why God must deliver him and his army.

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God Claims Control over the Land of Promise

Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          God has spoken in his holy place: I will rejoice, and I will divide Sichem; and will mete out the vale of tabernacles.

Masoretic Text (Hebrew)        Elohim spoke in His holiness [or, sanctuary],

“I will rejoice [or, triumph]:

I will divide [and distribute] Shechem;

and a Valley of Succoth I will measure out.

Peshitta (Syriac)                    God has spoken in his holiness: I will be strong, I will divide Shechem and mete out the valley of Succoth.

Septuagint (Greek)                God has spoken in His holiness; I will rejoice, and divide Shechem, and measure out the Valley of Tents.

Significant differences: 

Thought-for-thought translations; paraphrases:

CEV                                       Our God, you solemnly promised, "I would gladly divide up the city of Shechem and give away Succoth Valley piece by piece.

Easy English (Churchyard)    God did answer us from his *holy place! (He said):

· I will be the master

· I will make a parcel of Shechem

· I will measure the Valley of Succoth.

Easy-to-Read Version            God spoke in his temple: [357]

It makes me very happy!

{God said,}

{I will share this land with my people.}

I will give them Shechem.

I will give them Succoth Valley.

Good News Bible (TEV)         From his sanctuary God has said, "In triumph I will divide Shechem and distribute Sukkoth Valley to my people.

The Message                         That's when God spoke in holy splendor, "Bursting with joy, I make a present of Shechem, I hand out Succoth Valley as a gift.

New Century Version             God has said from his Temple,

"When I win, I will divide Shechem

and measure off the Valley of Succoth.

New Living Translation           God has promised this by his holiness [Or in his sanctuary]:

"I will divide up Shechem with joy.

I will measure out the valley of Succoth.

Partially literal and partially paraphrased translations:

American English Bible          From His Holy Place our God spoke, saying: `I will shout and then divide Shechem. the valley of tents I'll divide..

New American Bible              In the sanctuary God promised:

"I will exult, will apportion Shechem;

the valley of Succoth I will measure out.

NIRV                                      God has spoken from his temple.

He has said, "I will win the battle.

Then I will divide up the land around Shechem.

I will divide up the Valley of Succoth.

Revised English Bible            God has spoken from his sanctuary:

‘I will go up now and divide Shechem;

I will measure off the valley of Succoth.

Today’s NIV                          God has spoken from his sanctuary:

"In triumph I will parcel out Shechem

and measure off the Valley of Sukkoth.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      God spoke in his sanctuary, 'Rejoice! Divide Shechem, and measure the vale of Succoth...

Bible in Basic English             God has said in his holy place, I will be glad: I will make a division of Shechem, and the valley of Succoth will be measured out.

Complete Apostles’ Bible      God has spoken in His holiness; I will rejoice, and divide Shechem, and measure out the Valley of Tents.

HCSB                                     God has spoken in His sanctuary: "I will triumph! I will divide up Shechem. I will apportion the Valley of Succoth.

JPS (Tanakh)                         God promises in His sanctuary [or, “by His holiness.”]

that I would exultingly divide up Shechem,

and measure the Valley of sukkoth;...

NET Bible®                             God has spoken in his sanctuary [Heb "in his holy place."]:

"I will triumph! I will parcel out Shechem;

the Valley of Succoth I will measure off [Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.].

Literal, almost word-for-word, renderings:

The Amplified Bible                God has spoken in His holiness [in His promises]: I will rejoice, I will divide and portion out [the land] Shechem and the Valley of Succoth [west to east].

Concordant Literal Version    Elohim, He has spoken in His holiness: I shall ascend; I shall apportion out Shechem, And I shall measure off the vale of Succoth."

English Standard Version      God has spoken in his holiness: "With exultation I will divide up Shechem and portion out the Vale of Succoth.

exeGeses companion Bible   Elohim speaks in his holiness;

I jump for joy; I allot Shechem

- measure out the valley of Sukkoth/Brush Arbors.

Thieme/Syndein                     'Elohiym/Godhead has 'communicated {doctrine}'/promised {dabar} from/'by means of' His integrity/holiness/'set-apartedness' {qodesh}.

I {David} will boast/'glory in'/'demonstrate esprit de corps' {`alaz - same as kauchaomai in the Greek - see Romans 5:2}. I will 'draft soldiers' {chalaq} from Shechem {Principal of Universal Military Training}. And [I will] intensively measure out {madad} of the valley of Succoth.

WEB                                      God has spoken from his sanctuary: "I will triumph. I will divide Shechem, And measure out the valley of Succoth.

Young’s Updated LT             God has spoken in His holiness: I exult—I apportion Shechem, And the valley of Succoth I measure;...

The gist of this verse:          .

Translation: Elohim has proclaimed in His holiness:... God has essence, and that includes justice, love, veracity, righteousness, etc. God has made a proclamation here, but it does not emanate from His veracity—that is, this is not taken from an oath which God has promised; but David is depending upon God’s righteousness and justice (i.e., His holiness) for God to give David victory over these nations. One rationale or faith rest technique is to dpened upon God’s veracity in order to keep His promises to us (e.g., we may invoke “I will never leave your nor forsake you” when we are feeling down). However, David instead depends upon God’s righteousness and justice. These are evil nations with evil intend; David is depending upon God to judge these nations, which involves giving David victory over them.

Application: I was wronged on several occasions at work, and I depended upon God to deal with the people involved. In one instance, there were 3 people involved, and I know that God dealt with one of them (however, I have no clue as to how He dealt with the other two). I could have plotted revenge, sued, or spent precious years of my life concerned as to what happened and how unfair it all was. However, I know that I can depend upon God’s righteousness and justice to mete out the proper punishment/retribution or whatever. Obviously, this is a small thing compared to what David was dealing with (the freedom of his people); but the principle is the same.

Translation:...“I will rejoice [in triumph)... From God’s righteousness and justice, He proclaims that He will rejoice or triumph; over what is covered in the next 2 phrases.

Translation:... I will divide up [and apportion] Shechem... Shechem is a city right in the middle of the Land of Promise, on the west side of the Jordan. God’s promise to divide up and apportion Shechem may be interpreted in the sense that He has promised Abram (and Israel) the west side of the Jordan, and that He would apportion it to Israel.

Translation: ...and I will measure out the Valley of Succoth. Succoth is on the east side of the Jordan, along the river Jabbok, which feeds into the Jordan. One may understand this to refer to the land on the east side of the Jordan; which land has already been measure out by God to give to the Jew.

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Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          Galaad is mine, and Manasses is mine: and Ephraim is the strength of my head. Juda is my king...

Masoretic Text (Hebrew)        To Me, Gilead;

to Me, Manasseh;

and Ephraim, a protection of My head;

Judah, My lawgiver.

Peshitta (Syriac)                    Gilead is mine and Manasseh is mine; Ephraim also is the strength of my head; Judah is my king.

Septuagint (Greek)                Gilead is Mine, and Manasseh is Mine; and Ephraim is the strength of My head; Judah is My king;...

Significant differences:           The Latin, Syriac and Greek all have king in the final phrase, rather than lawgiver. Although we could certainly argue that they are one and the same, the words are different.

Thought-for-thought translations; paraphrases:

CEV                                       The lands of Gilead and Manasseh are mine. Ephraim is my war helmet, and Judah is the symbol of my royal power.

Easy English (Churchyard)    Gilead is mine

· Manasseh is mine

· Ephraim will cover my head

· Judah will *judge for me...

Good News Bible (TEV)         Gilead is mine, and Manasseh too; Ephraim is my helmet and Judah my royal scepter.

The Message                         Gilead's in my pocket, to say nothing of Manasseh. Ephraim's my hard hat, Judah my hammer;...

New Century Version             Gilead and Manasseh are mine.

Ephraim is like my helmet.

Judah holds my royal scepter.

New Life Bible                        Gilead is Mine. And Manasseh is Mine. Ephraim is the covering for My head. Judah is My Law giver.

New Living Translation           Gilead is mine,

and Manasseh, too.

Ephraim, my helmet, will produce my warriors,

and Judah, my scepter, will produce my kings.

Partially literal and partially paraphrased translations:

American English Bible          Gilead is Mine and ManasSeh is Mine; EphraIm is the fort of My head, and Judah is the place of My king.

NIRV                                      Gilead belongs to me.

So does the land of Manasseh.

Ephraim is the strongest tribe.

It is like a helmet for my head.

Judah is the royal tribe.

It is like a ruler's staff.

New Jerusalem Bible             'Mine is Gilead, mine Manasseh, Ephraim the helmet on my head, Judah my commander's baton,...

Revised English Bible            Gilead and Manasseh are mind;

Ephraim is my helmet, Judah my sceptre;...

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      ...for me and West-Jordan for me. Manasseh and Ephraim are my head fortress, and Judah my decree:...

JPS (Tanakh)                          Gilead and Manasseh would be mine,

Ephraim my chief stronghold,

Judah my scepter;...

NET Bible®                             Gilead belongs to me,

as does Manasseh [Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.]!

Ephraim is my helmet [Heb "the protection of my head." Ephraim, named after one of Joseph's sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.],

Judah my royal scepter [Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.].

Literal, almost word-for-word, renderings:

The Amplified Bible                Gilead is Mine, and Manasseh is Mine; Ephraim also is My helmet (the defense of My head); Judah is My scepter and My lawgiver.

Concordant Literal Version    Mine is Gilead, and Mine is Manasseh, And Ephraim is the stronghold of My head; Judah is My statute-maker;..."

A Conservative Version         Gilead is mine, and Manasseh is mine. Ephraim also is the defense of my head. Judah is my scepter.

English Standard Version      Gilead is mine; Manasseh is mine; Ephraim is my helmet; Judah is my scepter.

exeGeses companion Bible   Gilad is mine and Menash Sheh is mine;

and Ephrayim is the stronghold of my head:

Yah Hudah is my statute setter;...

Thieme/Syndein                     Gilead . . . {is} mine.

And Manasseh . . . {is} mine.

Ephraim also . . . {is} the fortress {ma`owz} which protects my head {means lots of troops already trained up north}.

Judah is my policy maker {most of David's officer corps came from his own tribe of Judah}. {Results of a Strong Military}.

A Voice in the Wilderness      Gilead is Mine, and Manasseh is Mine; Ephraim also is the refuge of My head; Judah is My lawgiver;...

WEB                                      Gilead is mine, and Manasseh is mine. Ephraim also is the defense of my head. Judah is my scepter.

Young's Updated LT              ...Gilead is Mine, and Manasseh is Mine; and Ephraim is the strength of My head, Judah is My lawgiver,...

The gist of this verse:          East and west of the Jordan River belongs to God; God’s helmet is Manasseh and His lawgiver is Judah.

Translation: Gilead [is] Mine! East of the Jordan is the land of Gilead, and it may be seen as representative of all Israel’s land east of the Jordan. Herein, God claims this land.

Translation: Manasseh [is] Mine! Manasseh proper is opposite Gilead proper with respect to the Jordan River. However, there is an east Manasseh as well. However, in this context, I would take it to be representative of Israel’s land west of the Jordan River. God claims this land as well.

Translation: Ephraim [is] the stronghold [or, place of safety, means of protection] of My prince [or, head, chief, officer]... This phrase can be translated in several ways: Ephraim is the stronghold of My prince; Ephraim is the protection of My head; Ephraim is the refuge of My chief.

One may also interpret Ephraim to stand for northern Israel. From very early on—possibly because of the way the Philistines attacked Israel—Israel is seen as two sets of states, with 10 tribes in the north and 2 in the south.

Translation: ...and Judah [is] My lawgiver [or, leader, governor, scribe or scepter]. Judah could be seen as representative of southern Israel. Beginning with David, all of the kings would come out of Judah (and when northern and southern Israel split, the southern kings will all be from the line of David, and therefore Judæans).

Although David and Solomon wrote much of the Old Testament (and much of it is about them), those who wrote Scripture were from all of the tribes of Israel.

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