A well-written song 2 by Asaph.
74:1 Why, O God, have you permanently rejected us? 3
Why does your anger burn 4 against the sheep of your pasture?
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 6
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 7
26:3 For I am ever aware of your faithfulness, 8
and your loyalty continually motivates me. 9
26:4 I do not associate 10 with deceitful men,
or consort 11 with those who are dishonest. 12
26:5 I hate the mob 13 of evil men,
and do not associate 14 with the wicked.
26:6 I maintain a pure lifestyle, 15
so I can appear before your altar, 16 O Lord,
26:7 to give you thanks, 17
and to tell about all your amazing deeds. 18
26:8 O Lord, I love the temple where you live, 19
the place where your splendor is revealed. 20
26:9 Do not sweep me away 21 with sinners,
or execute me along with violent people, 22
26:10 who are always ready to do wrong 23
or offer a bribe. 24
26:11 But I have integrity! 25
Rescue me 26 and have mercy on me!
26:12 I am safe, 27
and among the worshipers I will praise the Lord.
1 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
3 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
4 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
5 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
6 tn Heb “for I in my integrity walk.”
9 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
13 tn Heb “for your faithfulness [is] before my eyes.”
14 tn Heb “and I walk about in your loyalty.”
17 tn Heb “sit.”
18 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
19 tn Heb “[those who] conceal themselves.”
21 tn Heb “assembly, company.”
22 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
25 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
26 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
29 tn Heb “to cause to be heard the sound of thanksgiving.”
30 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
33 tn Heb “the dwelling of your house.”
34 tn Heb “the place of the abode of your splendor.”
37 tn Heb “do not gather up my life with.”
38 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
41 tn Heb “who [have] in their hands evil.”
42 tn Heb “and their right hand is full of a bribe.”
45 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
46 tn Or “redeem me.”
49 tn Heb “my foot stands in a level place.”