Psalms 17:1

Psalm 17 ¹ 

A prayer of David.

17:1 Lord, consider my just cause! ² 

Pay attention to my cry for help!

Listen to the prayer

I sincerely offer! ³ 

Psalms 1:1-6

Book 1
(Psalms 1-41)

Psalm 1 ⁴ 

1:1 How blessed ⁵  is the one ⁶  who does not follow ⁷  the advice ⁸  of the wicked, ⁹ 

or stand in the pathway ¹⁰  with sinners,

or sit in the assembly ¹¹  of scoffers! ¹² 

1:2 Instead ¹³  he finds pleasure in obeying the Lord’s commands; ¹⁴ 

he meditates on ¹⁵  his commands ¹⁶  day and night.

1:3 He is like ¹⁷  a tree planted by flowing streams; ¹⁸ 

it ¹⁹  yields ²⁰  its fruit at the proper time, ²¹ 

and its leaves never fall off. ²² 

He succeeds in everything he attempts. ²³ 

1:4 Not so with the wicked!

Instead ²⁴  they are like wind-driven chaff. ²⁵ 

1:5 For this reason ²⁶  the wicked cannot withstand ²⁷  judgment, ²⁸ 

nor can sinners join the assembly of the godly. ²⁹ 

1:6 Certainly ³⁰  the Lord guards the way of the godly, ³¹ 

but the way of the wicked ends in destruction. ³² 

Psalms 4:1-8

Psalm 4 ³³ 

For the music director, to be accompanied by stringed instruments; a psalm of David.

4:1 When I call out, answer me,

O God who vindicates me! ³⁴ 

Though I am hemmed in, you will lead me into a wide, open place. ³⁵ 

Have mercy on me ³⁶  and respond to ³⁷  my prayer!

4:2 You men, ³⁸  how long will you try to turn my honor into shame? ³⁹ 

How long ⁴⁰  will you love what is worthless ⁴¹ 

and search for what is deceptive? ⁴²  (Selah)

4:3 Realize that ⁴³  the Lord shows the godly special favor; ⁴⁴ 

the Lord responds ⁴⁵  when I cry out to him.

4:4 Tremble with fear and do not sin! ⁴⁶ 

Meditate as you lie in bed, and repent of your ways! ⁴⁷  (Selah)

4:5 Offer the prescribed sacrifices ⁴⁸ 

and trust in the Lord! ⁴⁹ 

4:6 Many say, “Who can show us anything good?”

Smile upon us, Lord! ⁵⁰ 

4:7 You make me happier ⁵¹ 

than those who have abundant grain and wine. ⁵² 

4:8 I will lie down and sleep peacefully, ⁵³ 

for you, Lord, make me safe and secure. ⁵⁴ 

[17:1]  ¹ 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.

[17:1]  ² tn Heb “hear, Lord, what is just.”

[17:1]  ³ tn Heb “Listen to my prayer, [made] without lips of deceit.”

[1:1]  ⁴ sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1]  ⁵ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1]  ⁶ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom 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. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1]  ⁷ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1]  ⁸ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1]  ⁹ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1]  ¹⁰ tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1]  ¹¹ tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1]  ¹² tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

[1:2]  ⁷ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

[1:2]  ⁸ tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

[1:2]  ⁹ tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

[1:2]  ¹⁰ tn Or “his law.”

[1:3]  ¹⁰ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

[1:3]  ¹¹ tn Heb “channels of water.”

[1:3]  ¹² tn Heb “which.”

[1:3]  ¹³ tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

[1:3]  ¹⁴ tn Heb “in its season.”

[1:3]  ¹⁵ tn Or “fade”; “wither.”

[1:3]  ¹⁶ tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

[1:4]  ¹³ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.

[1:4]  ¹⁴ tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.

[1:5]  ¹⁶ tn Or “Therefore.”

[1:5]  ¹⁷ tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

[1:5]  ¹⁸ tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

[1:5]  ¹⁹ tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

[1:6]  ¹⁹ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ²⁰ tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ²¹ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[4:1]  ²² sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

[4:1]  ²³ tn Heb “God of my righteousness.”

[4:1]  ²⁴ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[4:1]  ²⁵ tn Or “show me favor.”

[4:1]  ²⁶ tn Heb “hear.”

[4:2]  ²⁵ tn Heb “sons of man.”

[4:2]  ²⁶ tn Heb “how long my honor to shame?”

[4:2]  ²⁷ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ²⁸ tn Heb “emptiness.”

[4:2]  ²⁹ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[4:3]  ²⁸ tn Heb “and know that.”

[4:3]  ²⁹ tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ³⁰ tn Heb “hears.”

[4:4]  ³¹ sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.

[4:4]  ³² tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”

[4:5]  ³⁴ tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.

[4:5]  ³⁵ sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.

[4:6]  ³⁷ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[4:7]  ⁴⁰ tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”

[4:7]  ⁴¹ tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”

[4:8]  ⁴³ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ⁴⁴ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”