Discovery BoxPsalms 9:1-15
ContextFor the music director; according to the alumoth-labben style; 2 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 3
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 4
9:3 When my enemies turn back,
they trip and are defeated 5 before you.
9:4 For you defended my just cause; 6
from your throne you pronounced a just decision. 7
9:5 You terrified the nations with your battle cry; 8
you destroyed the wicked; 9
you permanently wiped out all memory of them. 10
9:6 The enemy’s cities have been reduced to permanent ruins; 11
you destroyed their cities; 12
all memory of the enemies has perished. 13
9:7 But the Lord 14 rules 15 forever;
he reigns in a just manner. 16
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 17
9:9 Consequently 18 the Lord provides safety for the oppressed; 19
he provides safety in times of trouble. 20
9:10 Your loyal followers trust in you, 21
for you, Lord, do not abandon those who seek your help. 22
9:11 Sing praises to the Lord, who rules 23 in Zion!
Tell the nations what he has done! 24
9:12 For the one who takes revenge against murderers took notice of the oppressed; 25
he did not overlook 26 their cry for help 27
“Have mercy on me, 29 Lord!
See how I am oppressed by those who hate me, 30
O one who can snatch me away 31 from the gates of death!
9:14 Then I will 32 tell about all your praiseworthy acts; 33
in the gates of Daughter Zion 34 I will rejoice because of your deliverance.” 35
9:15 The nations fell 36 into the pit they had made;
their feet were caught in the net they had hidden. 37
[9:1] 1 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
[9:1] 2 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 3 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 4 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[9:3] 5 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the
[9:4] 6 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 7 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[9:5] 8 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 9 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically 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). In this context the hostile nations who threaten Israel/Judah are in view.
[9:5] 10 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
[9:6] 11 tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the
[9:6] 12 tn Heb “you uprooted cities.”
[9:6] 13 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
[9:7] 14 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 15 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 16 tn Heb “he establishes for justice his throne.”
[9:8] 17 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
[9:9] 18 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
[9:9] 19 tn Heb “and the
[9:9] 20 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
[9:10] 21 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
[9:10] 22 tn Heb “the ones who seek you.”
[9:11] 23 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 24 tn Heb “declare among the nations his deeds.”
[9:12] 25 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
[9:12] 26 tn Heb “did not forget.”
[9:12] 27 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
[9:13] 28 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The
[9:13] 29 tn Or “show me favor.”
[9:13] 30 tn Heb “see my misery from the ones who hate me.”
[9:13] 31 tn Heb “one who lifts me up.”
[9:14] 32 tn Or “so that I might.”
[9:14] 33 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 34 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 35 tn Heb “in your deliverance.”
[9:15] 37 sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.
