Discovery BoxPsalms 56:4-13
Context56:4 In God – I boast in his promise 1 –
in God I trust, I am not afraid.
What can mere men 2 do to me? 3
56:5 All day long they cause me trouble; 4
they make a habit of plotting my demise. 5
they watch my every step, 8
as 9 they prepare to take my life. 10
56:7 Because they are bent on violence, do not let them escape! 11
In your anger 12 bring down the nations, 13 O God!
56:8 You keep track of my misery. 14
Put my tears in your leather container! 15
Are they not recorded in your scroll? 16
56:9 My enemies will turn back when I cry out to you for help; 17
I know that God is on my side. 18
56:10 In God – I boast in his promise 19 –
in the Lord – I boast in his promise 20 –
56:11 in God I trust, I am not afraid.
What can mere men 21 do to me? 22
56:12 I am obligated to fulfill the vows I made to you, O God; 23
I will give you the thank-offerings you deserve, 24
56:13 when you deliver 25 my life from death.
You keep my feet from stumbling, 26
[56:4] 1 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 2 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 3 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:5] 4 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
[56:5] 5 tn Heb “against me [are] all their thoughts for harm.”
[56:6] 6 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.
[56:6] 9 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
[56:6] 10 tn Heb “they wait [for] my life.”
[56:7] 11 tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”
[56:7] 12 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
[56:7] 13 tn Or perhaps “people” in a general sense.
[56:8] 14 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”
[56:8] 15 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.
[56:8] 16 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
[56:9] 17 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
[56:9] 18 tn Heb “this I know, that God is for me.”
[56:10] 19 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 20 tn The phrase “in the
[56:11] 21 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 22 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:12] 23 tn Heb “upon me, O God, [are] your vows.”
[56:12] 24 tn Heb “I will repay thank-offerings to you.”
[56:13] 25 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
[56:13] 26 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
[56:13] 27 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
[56:13] 28 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
