Psalms 56:1-2

Psalm 56 ¹ 

For the music director; according to the yonath-elem-rechovim style; ²  a prayer ³  of David, written when the Philistines captured him in Gath. ⁴ 

56:1 Have mercy on me, O God, for men are attacking me! ⁵ 

All day long hostile enemies ⁶  are tormenting me. ⁷ 

56:2 Those who anticipate my defeat ⁸  attack me all day long.

Indeed, ⁹  many are fighting against me, O Exalted One. ¹⁰ 

Psalms 106:17

106:17 The earth opened up and swallowed Dathan;

it engulfed ¹¹  the group led by Abiram. ¹² 

Job 6:3

6:3 But because it is heavier ¹³  than the sand ¹⁴  of the sea,

that is why my words have been wild. ¹⁵ 

Lamentations 2:2

ב (Bet)

2:2 The Lord ¹⁶  destroyed ¹⁷  mercilessly ¹⁸ 

all the homes of Jacob’s descendants. ¹⁹ 

In his anger he tore down

the fortified cities ²⁰  of Daughter Judah.

He knocked to the ground and humiliated

the kingdom and its rulers. ²¹ 

[56:1]  ¹ sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.

[56:1]  ² tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.

[56:1]  ³ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[56:1]  ⁴ sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).

[56:1]  ⁵ tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”

[56:1]  ⁶ tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.

[56:1]  ⁷ tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.

[56:2]  ⁸ tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.

[56:2]  ⁹ tn Or “for.”

[56:2]  ¹⁰ tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)

[106:17]  ¹¹ tn Or “covered.”

[106:17]  ¹² tn Or “the assembly of Abiram.”

[6:3]  ¹³ tn E. Dhorme (Job, 76) notes that כִּי־עַתָּה (ki ’attah) has no more force than “but”; and that the construction is the same as in 17:4; 20:19-21; 23:14-15. The initial clause is causative, and the second half of the verse gives the consequence (“because”…“that is why”). Others take 3a as the apodosis of v. 2, and translate it “for now it would be heavier…” (see A. B. Davidson, Job, 43).

[6:3]  ¹⁴ sn The point of the comparison with the sand of the sea is that the sand is immeasurable. So the grief of Job cannot be measured.

[6:3]  ¹⁵ tn The verb לָעוּ (la’u) is traced by E. Dhorme (Job, 76) to a root לָעָה (la’ah), cognate to an Arabic root meaning “to chatter.” He shows how modern Hebrew has a meaning for the word “to stammer out.” But that does not really fit Job’s outbursts. The idea in the context is rather that of speaking wildly, rashly, or charged with grief. This would trace the word to a hollow or geminate word and link it to Arabic “talk wildly” (see D. J. A. Clines, Job [WBC], 158). In the older works the verb was taken from a geminate root meaning “to suck” or “to swallow” (cf. KJV), but that yields a very difficult sense to the line.

[2:2]  ¹⁶ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:2]  ¹⁷ tn Heb “has swallowed up.”

[2:2]  ¹⁸ tc The Kethib is written לֹא חָמַל (lo’ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (vÿlo’ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib: “The Lord swallowed all the dwellings of Jacob without mercy” (cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere: “The Lord swallowed all the dwellings of Jacob, and has shown no mercy” (cf. KJV, NASB, CEV). As these words occur between a verb and its object (חָמַל [khamal] is not otherwise followed by אֵת [’et, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Compare 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.

[2:2]  ¹⁹ tn Heb “all the dwellings of Jacob.”

[2:2]  ²⁰ tn Heb “the strongholds.”

[2:2]  ²¹ tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgi’…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”