65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 1
All the ends of the earth trust in you, 2
as well as those living across the wide seas. 3
79:6 Pour out your anger on the nations that do not acknowledge you, 4
on the kingdoms that do not pray to you! 5
79:7 For they have devoured Jacob
and destroyed his home.
79:8 Do not hold us accountable for the sins of earlier generations! 6
Quickly send your compassion our way, 7
for we are in serious trouble! 8
79:9 Help us, O God, our deliverer!
For the sake of your glorious reputation, 9 rescue us!
Forgive our sins for the sake of your reputation! 10
143:12 As a demonstration of your loyal love, 11 destroy my enemies!
Annihilate 12 all who threaten my life, 13
for I am your servant.
15:12 You stretched out your right hand,
the earth swallowed them. 14
15:13 By your loyal love you will lead 15 the people whom 16 you have redeemed;
you will guide 17 them by your strength to your holy dwelling place.
1:71 that we should be saved 18 from our enemies, 19
and from the hand of all who hate us.
1:72 He has done this 20 to show mercy 21 to our ancestors, 22
and to remember his holy covenant 23 –
1:73 the oath 24 that he swore to our ancestor 25 Abraham.
This oath grants 26
1:74 that we, being rescued from the hand of our 27 enemies,
may serve him without fear, 28
1 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
2 tn Heb “a source of confidence [for] all the ends of the earth.”
3 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
4 tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”
5 sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.
6 tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.
7 tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.
8 tn Heb “for we are very low.”
9 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.
10 tn Heb “your name.”
11 tn Heb “in [or “by”] your faithfulness.”
12 tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.
13 tn Heb “all the enemies of my life.”
14 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
15 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
16 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
17 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
18 tn Grk “from long ago, salvation.”
19 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
20 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
21 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
22 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
23 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
24 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
25 tn Or “forefather”; Grk “father.”
26 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
27 tc Many important early
28 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.