Psalms 41:2

41:2 May the Lord protect him and save his life! ¹ 

May he be blessed ²  in the land!

Do not turn him over ³  to his enemies! ⁴ 

Psalms 68:21

68:21 Indeed God strikes the heads of his enemies,

the hairy foreheads of those who persist in rebellion. ⁵ 

Psalms 18:1

Psalm 18 ⁶ 

For the music director; by the Lord’s servant David, who sang ⁷  to the Lord the words of this song when ⁸  the Lord rescued him from the power ⁹  of all his enemies, including Saul. ¹⁰ 

18:1 He said: ¹¹ 

“I love ¹²  you, Lord, my source of strength! ¹³ 

[41:2]  ¹ tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ² tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ³ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ⁴ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[68:21]  ⁵ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

[18:1]  ⁹ sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

[18:1]  ¹⁰ tn Heb “spoke.”

[18:1]  ¹¹ tn Heb “in the day,” or “at the time.”

[18:1]  ¹² tn Heb “hand.”

[18:1]  ¹³ tn Heb “and from the hand of Saul.”

[18:1]  ¹⁴ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

[18:1]  ¹⁵ tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

[18:1]  ¹⁶ tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”