Psalms 4:1

Psalm 4 ¹ 

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! ² 

Though I am hemmed in, you will lead me into a wide, open place. ³ 

Have mercy on me ⁴  and respond to ⁵  my prayer!

Psalms 45:7

45:7 You love ⁶  justice and hate evil. ⁷ 

For this reason God, your God ⁸  has anointed you ⁹ 

with the oil of joy, ¹⁰  elevating you above your companions. ¹¹ 

Psalms 58:1

Psalm 58 ¹² 

For the music director; according to the al-tashcheth style; ¹³  a prayer ¹⁴  of David.

58:1 Do you rulers really pronounce just decisions? ¹⁵ 

Do you judge people ¹⁶  fairly?

Psalms 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ¹⁷ 

and the nations in accordance with his justice. ¹⁸ 

[4:1]  ¹ 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]  ² tn Heb “God of my righteousness.”

[4:1]  ³ 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]  ⁴ tn Or “show me favor.”

[4:1]  ⁵ tn Heb “hear.”

[45:7]  ⁶ sn To love justice means to actively promote it.

[45:7]  ⁷ sn To hate evil means to actively oppose it.

[45:7]  ⁸ tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ⁹ sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

[45:7]  ¹⁰ sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

[45:7]  ¹¹ tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

[58:1]  ¹¹ sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.

[58:1]  ¹² tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.

[58:1]  ¹³ tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[58:1]  ¹⁴ tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.

[58:1]  ¹⁵ tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)

[96:13]  ¹⁶ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ¹⁷ tn Heb “and the nations with his integrity.”