31:13 For I hear what so many are saying, 1
the terrifying news that comes from every direction. 2
When they plot together against me,
they figure out how they can take my life.
31:18 May lying lips be silenced –
lips 3 that speak defiantly against the innocent 4
with arrogance and contempt!
64:3 They 5 sharpen their tongues like a sword;
they aim their arrow, a slanderous charge, 6
64:4 in order to shoot down the innocent 7 in secluded places.
They shoot at him suddenly and are unafraid of retaliation. 8
140:3 Their tongues wound like a serpent; 9
a viper’s 10 venom is behind 11 their lips. (Selah)
140:2 who plan ways to harm me. 12
All day long they stir up conflict. 13
15:3 He 14 does not slander, 15
or do harm to others, 16
or insult his neighbor. 17
A prayer of David.
17:1 Lord, consider my just cause! 19
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 20
15:28 The heart of the righteous considers 21 how 22 to answer, 23
but the mouth of the wicked pours out evil things. 24
1 tn Heb “the report of many.”
2 tn Heb “the terror from all around.”
3 tn Heb “the [ones which].”
4 tn Or “godly.”
5 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
6 tn Heb “a bitter word.”
7 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
8 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
9 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
10 tn The Hebrew term is used only here in the OT.
11 tn Heb “under.”
12 tn Heb “they devise wicked [plans] in [their] mind.”
13 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
14 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
15 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
16 tn Or “his fellow.”
17 tn Heb “and he does not lift up an insult against one who is near to him.”
18 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
19 tn Heb “hear,
20 tn Heb “Listen to my prayer, [made] without lips of deceit.”
21 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
22 tn The word “how” is supplied in the translation for stylistic reasons.
23 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”
24 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
25 tn Grk “Now the.” Here δέ (de) has not been translated.
26 tn Here δέ (de) has not been translated.
27 tn Grk “This one.”
28 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.