For the music director; according to the yonath-elem-rechovim style; 2 a prayer 3 of David, written when the Philistines captured him in Gath. 4
56:1 Have mercy on me, O God, for men are attacking me! 5
All day long hostile enemies 6 are tormenting me. 7
For the music director; according to the al-tashcheth style; 9 a prayer 10 of David, written when he fled from Saul into the cave. 11
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 12
In the shadow of your wings 13 I take shelter
until trouble passes.
86:3 Have mercy on me, 14 O Lord,
for I cry out to you all day long!
86:4 Make your servant 15 glad,
for to you, O Lord, I pray! 16
86:5 Certainly 17 O Lord, you are kind 18 and forgiving,
and show great faithfulness to all who cry out to you.
119:75 I know, Lord, that your regulations 19 are just.
You disciplined me because of your faithful devotion to me. 20
119:76 May your loyal love console me,
as you promised your servant. 21
119:77 May I experience your compassion, 22 so I might live!
For I find delight in your law.
119:132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers. 23
143:2 Do not sit in judgment on 24 your servant,
for no one alive is innocent before you. 25
1 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
2 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
3 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
4 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
5 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”
6 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
7 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
8 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
9 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.
10 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
11 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.
12 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
13 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
14 tn Or “show me favor.”
15 tn Heb “the soul of your servant.”
16 tn Heb “I lift up my soul.”
17 tn Or “for.”
18 tn Heb “good.”
19 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
20 tn Heb “and [in] faithfulness you afflicted me.”
21 tn Heb “according to your word to your servant.”
22 tn Heb “and may your compassion come to me.”
23 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the
24 tn Heb “do not enter into judgment with.”
25 tn Heb “for no one living is innocent before you.”
26 tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.
27 sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.
28 tn See Exod 33:19.
29 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
30 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.
31 tn That is, “for thousands of generations.”
32 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.