Psalms 118:13-29

118:13 “You aggressively attacked me ¹  and tried to knock me down, ² 

but the Lord helped me.

118:14 The Lord gives me strength and protects me; ³ 

he has become my deliverer.” ⁴ 

118:15 They celebrate deliverance in the tents of the godly. ⁵ 

The Lord’s right hand conquers, ⁶ 

118:16 the Lord’s right hand gives victory, ⁷ 

the Lord’s right hand conquers.

118:17 I will not die, but live,

and I will proclaim what the Lord has done. ⁸ 

118:18 The Lord severely ⁹  punished me,

but he did not hand me over to death.

118:19 Open for me the gates of the just king’s temple! ¹⁰ 

I will enter through them and give thanks to the Lord.

118:20 This is the Lord’s gate –

the godly enter through it.

118:21 I will give you thanks, for you answered me,

and have become my deliverer.

118:22 The stone which the builders discarded ¹¹ 

has become the cornerstone. ¹² 

118:23 This is the Lord’s work.

We consider it amazing! ¹³ 

118:24 This is the day the Lord has brought about. ¹⁴ 

We will be happy and rejoice in it.

118:25 Please Lord, deliver!

Please Lord, grant us success! ¹⁵ 

118:26 May the one who comes in the name of the Lord ¹⁶  be blessed!

We will pronounce blessings on you ¹⁷  in the Lord’s temple. ¹⁸ 

118:27 The Lord is God and he has delivered us. ¹⁹ 

Tie the offering ²⁰  with ropes

to the horns of the altar! ²¹ 

118:28 You are my ²²  God and I will give you thanks!

You are my God and I will praise you!

118:29 Give thanks to the Lord, for he is good

and his loyal love endures! ²³ 

[118:13]  ¹ tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”

[118:13]  ² tn Heb “to fall,” i.e., “that [I] might fall.”

[118:14]  ³ tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”

[118:14]  ⁴ tn Or “salvation.”

[118:15]  ⁵ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

[118:15]  ⁶ tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

[118:16]  ⁷ tn Heb “exalts.”

[118:17]  ⁸ tn Heb “the works of the Lord.”

[118:18]  ⁹ tn The infinitive absolute emphasizes the following verbal idea.

[118:19]  ¹⁰ tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.

[118:22]  ¹¹ tn Or “rejected.”

[118:22]  ¹² tn Heb “the head of the corner.”

[118:23]  ¹³ tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.

[118:24]  ¹⁴ tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.

[118:25]  ¹⁵ sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.

[118:26]  ¹⁶ sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

[118:26]  ¹⁷ tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

[118:26]  ¹⁸ tn Heb “from the house of the Lord.”

[118:27]  ¹⁹ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ²⁰ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ²¹ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

[118:28]  ²² sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

[118:29]  ²³ tn Or “is forever.”