² tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

¹ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

² tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

² tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

¹ tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

¹ sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.

¹ sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

¹ tc This clause is difficult in the MT. The present translation accepts the text as found in the MT and understands this clause to be elliptical, with an understood verb such as “look” or “consider.” On the other hand, the LXX seems to reflect a slightly different Hebrew text, reading “after” where the MT has “my brothers.” The Greek translation yields the following translation: “You should not do this after the Lord has delivered us.” Although the Greek reading should be taken seriously, it seems better to follow the MT here.

² tn Heb “according to my righteousness.” As vv. 22-25 make clear, David refers here to his unwavering obedience to God’s commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

² tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (ta’ir, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

² tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

⁵ tn The meaning of רָגַע (raga’) is also debated here. D. J. A. Clines (Job [WBC], 163) does not think the word can mean “cracked” because scabs show evidence of the sores healing. But E. Dhorme (Job, 100) argues that the usage of the word shows the idea of “splitting, separating, making a break,” or the like. Here then it would mean “my skin splits” and as a result festers. This need not be a reference to the scabs, but to new places. Or it could mean that the scabbing never heals, but is always splitting open.

⁴ tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”

² tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.

¹ tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yaga’). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”

³ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

² tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.

¹ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

² tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

¹ tn Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).