Discovery BoxPsalms 22:1
ContextFor the music director; according to the tune “Morning Doe;” 2 a psalm of David.
22:1 My God, my God, why have you abandoned me? 3
I groan in prayer, but help seems far away. 4
Psalms 1:1--7:17
ContextBook 1
(Psalms 1-41)
1:1 How blessed 6 is the one 7 who does not follow 8 the advice 9 of the wicked, 10
or stand in the pathway 11 with sinners,
or sit in the assembly 12 of scoffers! 13
1:2 Instead 14 he finds pleasure in obeying the Lord’s commands; 15
he meditates on 16 his commands 17 day and night.
1:3 He is like 18 a tree planted by flowing streams; 19
it 20 yields 21 its fruit at the proper time, 22
and its leaves never fall off. 23
He succeeds in everything he attempts. 24
1:4 Not so with the wicked!
Instead 25 they are like wind-driven chaff. 26
1:5 For this reason 27 the wicked cannot withstand 28 judgment, 29
nor can sinners join the assembly of the godly. 30
1:6 Certainly 31 the Lord guards the way of the godly, 32
but the way of the wicked ends in destruction. 33
2:1 Why 35 do the nations rebel? 36
Why 37 are the countries 38 devising 39 plots that will fail? 40
2:2 The kings of the earth 41 form a united front; 42
the rulers collaborate 43
against the Lord and his anointed king. 44
2:3 They say, 45 “Let’s tear off the shackles they’ve put on us! 46
Let’s free ourselves from 47 their ropes!”
2:4 The one enthroned 48 in heaven laughs in disgust; 49
the Lord taunts 50 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 51 saying, 52
2:6 “I myself 53 have installed 54 my king
on Zion, my holy hill.”
2:7 The king says, 55 “I will announce the Lord’s decree. He said to me: 56
‘You are my son! 57 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 58
the ends of the earth as your personal property.
2:9 You will break them 59 with an iron scepter; 60
you will smash them like a potter’s jar!’” 61
2:10 So now, you kings, do what is wise; 62
you rulers of the earth, submit to correction! 63
2:11 Serve 64 the Lord in fear!
Repent in terror! 65
Otherwise he 67 will be angry, 68
and you will die because of your behavior, 69
when his anger quickly ignites. 70
How blessed 71 are all who take shelter in him! 72
A psalm of David, written when he fled from his son Absalom. 74
3:1 Lord, how 75 numerous are my enemies!
Many attack me. 76
3:2 Many say about me,
“God will not deliver him.” 77 (Selah) 78
3:3 But you, Lord, are a shield that protects me; 79
you are my glory 80 and the one who restores me. 81
3:4 To the Lord I cried out, 82
and he answered me from his holy hill. 83 (Selah)
3:5 I rested and slept;
I awoke, 84 for the Lord protects 85 me.
3:6 I am not afraid 86 of the multitude of people 87
who attack me from all directions. 88
Deliver me, my God!
Yes, 90 you will strike 91 all my enemies on the jaw;
you will break the teeth 92 of the wicked. 93
you show favor to your people. 95 (Selah)
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! 97
Though I am hemmed in, you will lead me into a wide, open place. 98
Have mercy on me 99 and respond to 100 my prayer!
4:2 You men, 101 how long will you try to turn my honor into shame? 102
How long 103 will you love what is worthless 104
and search for what is deceptive? 105 (Selah)
4:3 Realize that 106 the Lord shows the godly special favor; 107
the Lord responds 108 when I cry out to him.
4:4 Tremble with fear and do not sin! 109
Meditate as you lie in bed, and repent of your ways! 110 (Selah)
4:5 Offer the prescribed sacrifices 111
and trust in the Lord! 112
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 113
than those who have abundant grain and wine. 115
4:8 I will lie down and sleep peacefully, 116
for you, Lord, make me safe and secure. 117
For the music director, to be accompanied by wind instruments; 119 a psalm of David.
5:1 Listen to what I say, 120 Lord!
Carefully consider my complaint! 121
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 122 you will hear 123 me; 124
in the morning I will present my case to you 125 and then wait expectantly for an answer. 126
5:4 Certainly 127 you are not a God who approves of evil; 128
evil people 129 cannot dwell with you. 130
5:5 Arrogant people cannot stand in your presence; 131
you hate 132 all who behave wickedly. 133
5:6 You destroy 134 liars; 135
the Lord despises 136 violent and deceitful people. 137
5:7 But as for me, 138 because of your great faithfulness I will enter your house; 139
I will bow down toward your holy temple as I worship you. 140
5:8 Lord, lead me in your righteousness 141
because of those who wait to ambush me, 142
remove the obstacles in the way in which you are guiding me! 143
5:9 For 144 they do not speak the truth; 145
their stomachs are like the place of destruction, 146
their throats like an open grave, 147
their tongues like a steep slope leading into it. 148
May their own schemes be their downfall! 150
Drive them away 151 because of their many acts of insurrection, 152
for they have rebelled against you.
5:11 But may all who take shelter 153 in you be happy! 154
May they continually 155 shout for joy! 156
Shelter them 157 so that those who are loyal to you 158 may rejoice! 159
5:12 Certainly 160 you reward 161 the godly, 162 Lord.
Like a shield you protect 163 them 164 in your good favor. 165
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 167 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 168
6:2 Have mercy on me, 169 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 170
6:3 I am absolutely terrified, 171
and you, Lord – how long will this continue? 172
6:4 Relent, Lord, rescue me! 173
Deliver me because of your faithfulness! 174
6:5 For no one remembers you in the realm of death, 175
In Sheol who gives you thanks? 176
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 177
my tears saturate the cushion beneath me. 178
6:7 My eyes 179 grow dim 180 from suffering;
they grow weak 181 because of all my enemies. 182
6:8 Turn back from me, all you who behave wickedly, 183
for the Lord has heard the sound of my weeping! 184
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 185 my prayer.
6:10 May all my enemies be humiliated 186 and absolutely terrified! 187
May they turn back and be suddenly humiliated!
A musical composition 189 by David, which he sang to the Lord concerning 190 a Benjaminite named Cush. 191
7:1 O Lord my God, in you I have taken shelter. 192
Deliver me from all who chase me! Rescue me!
7:2 Otherwise they will rip 193 me 194 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 195
7:3 O Lord my God, if I have done what they say, 196
or am guilty of unjust actions, 197
7:4 or have wronged my ally, 198
or helped his lawless enemy, 199
7:5 may an enemy relentlessly chase 200 me 201 and catch me; 202
may he trample me to death 203
and leave me lying dishonored in the dust. 204 (Selah)
7:6 Stand up angrily, 205 Lord!
Rise up with raging fury against my enemies! 206
Wake up for my sake and execute the judgment you have decreed for them! 207
7:7 The countries are assembled all around you; 208
take once more your rightful place over them! 209
7:8 The Lord judges the nations. 210
Vindicate me, Lord, because I am innocent, 211
because I am blameless, 212 O Exalted One! 213
7:9 May the evil deeds of the wicked 214 come to an end! 215
But make the innocent 216 secure, 217
O righteous God,
you who examine 218 inner thoughts and motives! 219
7:10 The Exalted God is my shield, 220
the one who delivers the morally upright. 221
7:11 God is a just judge;
he is angry throughout the day. 222
7:12 If a person 223 does not repent, God sharpens his sword 224
and prepares to shoot his bow. 225
7:13 He prepares to use deadly weapons against him; 226
he gets ready to shoot flaming arrows. 227
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 228
and then falls into the hole he has made. 230
7:16 He becomes the victim of his own destructive plans 231
and the violence he intended for others falls on his own head. 232
7:17 I will thank the Lord for 233 his justice;
I will sing praises to the sovereign Lord! 234
[22:1] 1 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 2 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 3 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 4 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[1:1] 5 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] 6 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] 7 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] 8 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] 9 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] 10 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] 11 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] 12 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] 13 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] 9 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] 10 tn Heb “his delight [is] in the law of the
[1:2] 11 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.
[1:3] 13 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] 14 tn Heb “channels of water.”
[1:3] 16 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 17 tn Heb “in its season.”
[1:3] 18 tn Or “fade”; “wither.”
[1:3] 19 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] 17 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] 18 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] 22 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] 23 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] 24 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] 25 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] 26 tn Heb “the
[1:6] 27 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”).
[2:1] 29 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 30 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 31 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 32 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 33 tn Or “peoples” (so many English versions).
[2:1] 34 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 35 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 33 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 34 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 35 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 36 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 37 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 38 tn Heb “their (i.e., the
[2:3] 39 tn Heb “throw off from us.”
[2:4] 41 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 42 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 43 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 45 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 46 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 49 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 50 tn Or perhaps “consecrated.”
[2:7] 53 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 54 tn Or “I will relate the decree. The
[2:7] 55 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 57 sn I will give you the nations. The
[2:9] 61 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 62 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 63 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 65 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 66 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 69 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 70 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 73 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 74 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 75 tn The implied subject of the verb is the
[2:12] 76 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 77 tn Or “burns.” The
[2:12] 78 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 79 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[3:1] 77 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 78 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 79 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 80 tn Heb “many rise up against me.”
[3:2] 81 tn Heb “there is no deliverance for him in God.”
[3:2] 82 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 85 tn Heb “a shield round about me.”
[3:3] 86 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 87 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 89 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 90 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 93 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 94 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 97 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 98 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 99 tn Heb “who all around take a stand against me.”
[3:7] 101 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 102 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 103 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s 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 assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 104 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 105 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). They oppose God and his people.
[3:8] 105 tn Heb “to the
[3:8] 106 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 109 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] 110 tn Heb “God of my righteousness.”
[4:1] 111 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] 112 tn Or “show me favor.”
[4:2] 113 tn Heb “sons of man.”
[4:2] 114 tn Heb “how long my honor to shame?”
[4:2] 115 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 117 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] 117 tn Heb “and know that.”
[4:3] 118 tn Heb “that the
[4:4] 121 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 122 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] 125 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 126 sn Trust in the
[4:6] 129 tn Heb “lift up upon us the light of your face,
[4:7] 133 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] 134 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 137 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 138 tn Heb “for you,
[5:1] 141 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 142 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 144 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 145 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 146 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 148 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 149 tn Heb “and I will watch.”
[5:4] 150 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 151 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 152 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:5] 153 tn Heb “before your eyes.”
[5:5] 154 sn You hate. The
[5:5] 155 tn Heb “all the workers of wickedness.”
[5:6] 157 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 158 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 159 tn The imperfect verbal form highlights the
[5:6] 160 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 161 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 162 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 163 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 165 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 166 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 167 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 170 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 171 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 172 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 173 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:10] 173 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 174 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 175 tn Or “banish them.”
[5:10] 176 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 177 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 178 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 179 tn Or perhaps more hyperbolically, “forever.”
[5:11] 180 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 181 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 182 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 183 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 182 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 183 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 184 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 185 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 186 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 185 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 186 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 187 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:2] 189 tn Or “show me favor.”
[6:2] 190 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
[6:3] 193 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:3] 194 tn Heb “and you,
[6:4] 197 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:4] 198 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
[6:5] 201 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
[6:5] 202 tn The rhetorical question anticipates the answer, “no one.”
[6:6] 205 tn Heb “I cause to swim through all the night my bed.”
[6:6] 206 tn Heb “with my tears my bed I flood/melt.”
[6:7] 209 tn The Hebrew text has the singular “eye” here.
[6:7] 210 tn Or perhaps, “are swollen.”
[6:7] 211 tn Or perhaps, “grow old.”
[6:7] 212 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 213 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 214 sn The
[6:9] 217 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the
[6:10] 221 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
[6:10] 222 tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the
[7:1] 225 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 226 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 227 tn Or “on account of.”
[7:1] 228 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 229 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:2] 229 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
[7:2] 230 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:2] 231 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
[7:3] 233 tn Heb “if I have done this.”
[7:3] 234 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
[7:4] 237 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
[7:4] 238 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
[7:5] 241 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
[7:5] 242 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 243 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
[7:5] 244 tn Heb “and may he trample down to the earth my life.”
[7:5] 245 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
[7:6] 245 tn Heb “in your anger.”
[7:6] 246 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
[7:6] 247 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[7:7] 249 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
[7:7] 250 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
[7:8] 253 sn The
[7:8] 254 tn Heb “judge me, O
[7:8] 255 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
[7:8] 256 tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
[7:9] 257 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). They oppose God and his people.
[7:9] 258 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 259 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
[7:9] 260 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 261 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 262 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
[7:10] 261 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
[7:10] 262 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
[7:11] 265 tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
[7:12] 269 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 270 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 271 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 273 tn Heb “and for him he prepares the weapons of death.”
[7:13] 274 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 277 tn Heb “and he conceives harm and gives birth to a lie.”
[7:15] 281 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
[7:15] 282 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 285 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 286 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:17] 289 tn Heb “according to.”
[7:17] 290 tn Heb “[to] the name of the
