To the leader. Of the Korahites. According to Alamoth. A Song.
1God is our refuge and strength,
a very presenta help in trouble.
2Therefore we will not fear, though the earth should change,
though the mountains shake in the heart of the sea;
3though its waters roar and foam,
though the mountains tremble with its tumult.
Selah
4There is a river whose streams make glad the city of God,
the holy habitation of the Most High.
5God is in the midst of the city;b it shall not be moved;
God will help it when the morning dawns.
6The nations are in an uproar, the kingdoms totter;
he utters his voice, the earth melts.
7The LORD of hosts is with us;
the God of Jacob is our refuge.c
Selah
8Come, behold the works of the LORD;
see what desolations he has brought on the earth.
9He makes wars cease to the end of the earth;
he breaks the bow, and shatters the spear;
he burns the shields with fire.
10“Be still, and know that I am God!
I am exalted among the nations,
I am exalted in the earth.”
11The LORD of hosts is with us;
the God of Jacob is our refuge.d
Selah
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a Or well proved
b Heb of it
c Or fortress
d Or fortress
46.1–11 A song of Zion expressing confidence in God’s protecting care in the midst of whatever trouble comes. To the leader. See note on 4.1–8. Korahites. See note on 42.1–43.5. Alamoth, probably a musical notation; meaning uncertain.
46.1–3 God as secure protection in the midst of cosmic and natural tumult.
46.3 Selah. See note on 3.2.
46.4–7 God’s secure protection of the holy city in the face of historical tumult.
46.4 River, probably a mythological image for the source of blessing. City of God would have been Jerusalem when the psalm was composed (cf. 48.1, 8; 87.3).
46.7 A refrain (see v. 11) echoing the opening verse and identifying the theme of the psalm.
46.8–11 The Lord’s destruction of the implements of war.
46.10 These words may have been like an oracle of salvation giving divine assurance of help against enemies.
PSALM 47
God’s Rule over the Nations
To the leader. Of the Korahites. A Psalm.
1Clap your hands, all you peoples;
shout to God with loud songs of joy.
2For the LORD, the Most High, is awesome,
a great king over all the earth.
3He subdued peoples under us,
and nations under our feet.
4He chose our heritage for us,
the pride of Jacob whom he loves.
Selah
5God has gone up with a shout,
the LORD with the sound of a trumpet.
6Sing praises to God, sing praises;
sing praises to our King, sing praises.
7For God is the king of all the earth;
sing praises with a psalm.a
8God is king over the nations;
God sits on his holy throne.
9The princes of the peoples gather
as the people of the God of Abraham.
For the shields of the earth belong to God;
he is highly exalted.
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a Heb Maskil
47.1–9 A hymn of praise celebrating God’s rule over the nations and belonging to a group of psalms called “enthronement psalms.” See note on 93.1–5. To the leader. See note on 4.1–8. Korahites. See note on 42.1–43.5.
47.1–4 Call to the people of the earth to acclaim the Lord of Israel, who is king over all.
47.3–4 These verses may refer to the conquest of peoples when God gave the land (heritage) to Israel. Selah. See note on 3.2.
47.5 The announcement that God has gone up in victory to the sanctuary. The procession of the ark of the covenant, God’s invisible throne, is probably in view.
47.6–9 A reiterated call to the peoples to praise the Lord of Israel, who is king over all.
47.8 God is king. See note on 93.1–2.
PSALM 48
The Glory and Strength of Zion
A Song. A Psalm of the Korahites.
1Great is the LORD and greatly to be praised
in the city of our God.
His holy mountain, 2beautiful in elevation,
is the joy of all the earth,
Mount Zion, in the far north,
the city of the great King.
3Within its citadels God
has shown himself a sure defense.
4Then the kings assembled,
they came on together.
5As soon as they saw it, they were astounded;
they were in panic, they took to flight;
6trembling took hold of them there,
pains as of a woman in labor,
7as when an east wind shatters
the ships of Tarshish.
8As we have heard, so have we seen
in the city of the LORD of hosts,
in the city of our God,
which God establishes forever.
Selah
9We ponder your steadfast love, O God,
in the midst of your temple.
10Your name, O God, like your praise,
reaches to the ends of the earth.
Your right hand is filled with victory.
11Let Mount Zion be glad,
let the townsa of Judah rejoice
because of your judgments.
12Walk about Zion, go all around it,
count its towers,
13consider well its ramparts;
go through its citadels,
that you may tell the next generation
14that this is God,
our God forever and ever.
He will be our guide forever.
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a Heb daughters
48.1–14 A song of Zion in praise of the Lord, whose protecting presence is found in the temple in Jerusalem. Korahites. See note on 42.1–43.5.
48.1–3 Extolling the glory of Zion as the habitation of Israel’s God.
48.2 The far north, probably a reference to Mount Zaphon (Hebrew, “north”), a divine dwelling place in Canaanite mythology; Jerusalem is here identified with it.
48.4–8 Encountering Zion as described in the preceding verses, the kings of the earth were frightened and fled. Because God has established it, the city is invincible.
48.7 The meaning is debated, but Tarshish may refer to the Phoenician colony of Tartessus in Spain (1 Kings 10.22).
48.8–11 The congregation responds in praise of God and calls Zion and all its surroundings to the praise of God, who rules and protects them.
48.8 City of our God. See 46.4; 87.3; Rev 3.12; 21.2, 10. Selah. See note on 3.2.
48.12–14 A representative figure instructs the community to make a solemn procession around Zion to see its greatness as a pointer to God, who dwells there and guides the people through all generations.
PSALM 49
The Folly of Trust in Riches
To the leader. Of the Korahites. A Psalm.
1Hear this, all you peoples;
give ear, all inhabitants of the world,
2both low and high,
rich and poor together.
3My mouth shall speak wisdom;
the meditation of my heart shall be understanding.
4I will incline my ear to a proverb;
I will solve my riddle to the music of the harp.
5Why should I fear in times of trouble,
when the iniquity of my persecutors surrounds me,
6those who trust i
n their wealth
and boast of the abundance of their riches?
7Truly, no ransom avails for one’s life,a
there is no price one can give to God for it.
8For the ransom of life is costly,
and can never suffice,
9that one should live on forever
and never see the grave.b
10When we look at the wise, they die;
fool and dolt perish together
and leave their wealth to others.
11Their gravesc are their homes forever,
their dwelling places to all generations,
though they named lands their own.
12Mortals cannot abide in their pomp;
they are like the animals that perish.
13Such is the fate of the foolhardy,
the end of thosed who are pleased with their lot.
Selah
14Like sheep they are appointed for Sheol;
Death shall be their shepherd;
straight to the grave they descend,e
and their form shall waste away;
Sheol shall be their home.f
15But God will ransom my soul from the power of Sheol,
for he will receive me.
Selah
16Do not be afraid when some become rich,
when the wealth of their houses increases.
17For when they die they will carry nothing away;
their wealth will not go down after them.
18Though in their lifetime they count themselves happy
—for you are praised when you do well for yourself—
19theyg will go to the company of their ancestors,
who will never again see the light.
20Mortals cannot abide in their pomp;
they are like the animals that perish.
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a Another reading is no one can ransom a brother
b Heb the pit
c Gk Syr Compare Tg: Heb their inward (thought)
d Tg: Heb after them
e Cn: Heb the upright shall have dominion over them in the morning
f Meaning of Heb uncertain
g Cn: Heb you
49.1–20 A psalm of instruction about life and death and the fact that wealth cannot save one from death or be carried beyond the grave. Lying behind this instruction is the experience of an individual who has been persecuted (v. 5) and expresses confidence in God’s deliverance (v. 15). To the leader. See note on 4.1–8. Korahites. See note on 42.1–43.5.
49.1–4 A didactic introduction by the psalmist, who here functions as a teacher of wisdom. Cf. 78.1–2; Deut 32.1–2.
49.4 Proverb, riddle, in Hebrew the same terms as in 78.2, the former probably referring to an instruction, the latter to a perplexing problem.
49.5–12 Instruction about not fearing the wealthy and their power, for rich and poor alike suffer the same fate in the end.
49.5–6 The personal concern toward which the instruction is directed is indicated here in a rhetorical question.
49.7–11 Assurance is given that wealth is finally of no avail.
49.8 A parenthetic verse that interrupts the direct connection between vv. 7 and 9.
49.12 A refrain (cf. v. 20), in typical fashion stating the point of the instruction (e.g., 46.7, 11).
49.13–20 The destiny of the psalmist, who trusts in God, is contrasted with the fate of the foolhardy (v. 13) and the rich (v. 16).
49.13 Selah. See note on 3.2.
49.14 The text of this verse is very uncertain. Sheol. See note on 6.5.
49.15 The assurance of the psalmist over against the fear of persecutors (v. 5) and in the knowledge that one cannot ransom one’s own life (v. 7). It is debated as to whether the psalmist envisions a life with God beyond the grave. Receive. See Gen 5.24; 2 Kings 2.3, 5.
49.16–20 The instruction and its assurance are reiterated: one need not fear the rich, who lose everything in death.
PSALM 50
The Acceptable Sacrifice
A Psalm of Asaph.
1The mighty one, God the LORD,
speaks and summons the earth
from the rising of the sun to its setting.
2Out of Zion, the perfection of beauty,
God shines forth.
3Our God comes and does not keep silence,
before him is a devouring fire,
and a mighty tempest all around him.
4He calls to the heavens above
and to the earth, that he may judge his people:
5“Gather to me my faithful ones,
who made a covenant with me by sacrifice!”
6The heavens declare his righteousness,
for God himself is judge.
Selah
7“Hear, O my people, and I will speak,
O Israel, I will testify against you.
I am God, your God.
8Not for your sacrifices do I rebuke you;
your burnt offerings are continually before me.
9I will not accept a bull from your house,
or goats from your folds.
10For every wild animal of the forest is mine,
the cattle on a thousand hills.
11I know all the birds of the air,a
and all that moves in the field is mine.
12“If I were hungry, I would not tell you,
for the world and all that is in it is mine.
13Do I eat the flesh of bulls,
or drink the blood of goats?
14Offer to God a sacrifice of thanksgiving,b
and pay your vows to the Most High.
15Call on me in the day of trouble;
I will deliver you, and you shall glorify me.”
16But to the wicked God says:
“What right have you to recite my statutes,
or take my covenant on your lips?
17For you hate discipline,
and you cast my words behind you.
18You make friends with a thief when you see one,
and you keep company with adulterers.
19“You give your mouth free rein for evil,
and your tongue frames deceit.
20You sit and speak against your kin;
you slander your own mother’s child.
21These things you have done and I have been silent;
you thought that I was one just like yourself.
But now I rebuke you, and lay the charge before you.
22“Mark this, then, you who forget God,
or I will tear you apart, and there will be no one to deliver.
23Those who bring thanksgiving as their sacrifice honor me;
to those who go the right wayc
I will show the salvation of God.”
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a Gk Syr Tg: Heb mountains
b Or make thanksgiving your sacrifice to God
c Heb who set a way
50.1–23 A liturgy with priestly or prophetic admonishment of the people, probably to be sung at a festival of covenant renewal (cf. Pss 81; 95 for similar language and character). Asaph, one of David’s chief musicians (1 Chr 6.39; 15.17; 16.5–7). The designation may refer to a psalm composed or handed down by Asaph or the guild of singers associated with him or under his leadership, as in the case of the Korahites (e.g., Ps 42).
50.1–6 The coming of God for judgment and the summons of the congregation of the faithful.
50.2 Shines forth. See note on 80.1. Cf. 18.8; Hab 3.3–5.
50.4 The heavens above and…the earth are probably being called as witnesses to the covenant. See Deut 31.28; 32.1; Isa 1.2.
50.5 A covenant-renewal occasion is suggested.
50.6 Selah. See note on 3.2.
50.7–15 God’s rebuke of the people for misunderstanding the meaning of sacrifice. Its purpose is not to sustain or strengthen the deity, who does not need food, but to represent and manifest thanksgiving to God for divine help.
50.16–21 God’s rebuke of the wicked for their violation of the covenant laws, the Ten Commandments and other laws. Stealing (v. 18a), adultery (v. 18b), and false witness (vv. 19–20) are specifically in view.
50.22–23 God utters a final warning about disobedience (v. 22) and a promise to those who bring thanksgiving as sacrifice (v. 23), reflecting the two primary concerns of the divine judgment in this psalm.
PSALM 51
Prayer for Cleansing and Pardon
To the leader. A Psalm of David, when the prophet Nathan came to him, after he had gone in to Bathsheba.
1Have mercy on me, O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2Wash me thoroughly from my iniquity,
and cleanse me from my sin.
3For I know my transgressions,
and my sin is ever before me.
4Against you, you alone, have I sinned,
and done what is evil in your sight,
so that you are justified in your sentence
and blameless when you pass judgment.
5Indeed, I was born guilty,
a sinner when my mother conceived me.
6You desire truth in the inward being;a
therefore teach me wisdom in my secret heart.
7Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8Let me hear joy and gladness;
let the bones that you have crushed rejoice.
9Hide your face from my sins,
and blot out all my iniquities.
10Create in me a clean heart, O God,
and put a new and rightb spirit within me.
11Do not cast me away from your presence,
and do not take your holy spirit from me.
12Restore to me the joy of your salvation,
and sustain in me a willingc spirit.
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