For the music director; according to the tune “Morning Doe;” 2 a psalm of David.
22:1 My God, my God, why have you abandoned me? 3
I groan in prayer, but help seems far away. 4
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 5
22:3 You are holy;
you sit as king receiving the praises of Israel. 6
22:4 In you our ancestors 7 trusted;
they trusted in you 8 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 9
22:6 But I 10 am a worm, 11 not a man; 12
people insult me and despise me. 13
22:7 All who see me taunt 14 me;
they mock me 15 and shake their heads. 16
22:8 They say, 17
“Commit yourself 18 to the Lord!
Let the Lord 19 rescue him!
Let the Lord 20 deliver him, for he delights in him.” 21
1 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
2 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
3 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
4 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
5 tn Heb “there is no silence to me.”
6 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
7 tn Heb “fathers.”
8 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
9 tn Or “were not ashamed.”
10 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
11 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
12 tn Or “not a human being.” The psalmist perceives himself as less than human.
13 tn Heb “a reproach of man and despised by people.”
14 tn Or “scoff at, deride, mock.”
15 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
16 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
17 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
18 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
19 tn Heb “Let him”; the referent (the
20 tn Heb “Let him”; the referent (the
21 tn That is, “for he [the