Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse. sn Fire devoured as it came from his mouth . For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.


Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21 ), which he then hurls as weapons (cf. Ps 120:4 ).


The Hebrew verb נָטָה ( natah ) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm.


Or “rode upon.”


Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation. sn Winged angel ( Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18 ). They are pictured as winged creatures ( Exod 25:20; 37:9 ; 1 Kgs 6:24-27 ; Ezek 10:8, 19 ) and serve as the very throne of God when the ark of the covenant is in view ( Pss 80:1; 99:1 ; see Num 7:89 ; 1 Sam 4:4 ; 2 Sam 6:2 ; 2 Kgs 19:15 ). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20 ). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).


2 Sam 22:11 reads “appeared” (from רָאָה , ra ’ ah ); the relatively rare verb דָאָה ( da ’ ah , “glide”) is more difficult and probably the original reading here in .


Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek : סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ ( sitro sÿvivotayv sukkato ).


Heb “darkness of water, clouds of clouds.” The noun “darkness” ( חֶשְׁכַת , kheshkhat ) is probably a corruption of an original reading חשׁרת , a form that is preserved in 2 Sam 22:12 . The latter is a construct form of חַשְׁרָה ( khashrah , “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר ( khashar , “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם ( khashrat mayim ) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).


Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ , “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’ avaru ; Ps 18:12 ) and בָּעֲרוּ ( ba ’ aru ; 2 Sam 22:13 ) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’ avayv , “his clouds,” Ps 18:12 ) may be virtually dittographic (note the following עָבְרוּ , ’ avru ), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ , which might have originally read עָבְרוּ ). The noun בָּרָד ( barad , “hail,” Ps 18:12 ) may be virtually dittographic (note the preceding עָבְרוּ ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ , which might have originally read עָבְרוּ ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.


2 Sam 22:14 has “from.”


Heb “the Most High.” This divine title ( עֶלְיוֹן , ’ elyon ) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2 .


The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12 b; they do not appear in 2 Sam 22:14 . tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav ( ו ) consecutive in the preceding line.


2 Sam 22:15 omits the pronominal suffix (“his”).


The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17 . However, usage of the verbs פוּץ ( puts , “scatter”) and הָמַם ( hamam , “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27 ; Num 10:35 ; Josh 10:10 ; Judg 4:15 ; 1 Sam 7:10; 11:11 ; Ps 68:1 ).


Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” ( בָּרָק , baraq ). The identity of the word רָב ( rav ) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב ( ravav , “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב ( rav ) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ ( rabbu ), from רָבַב ( ravav , “be many”) or to רָבוּ ( ravu ), from רָבָה ( ravah , “be many”) – both a haplography of the vav ( ו ); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.” sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6 ; Zech 9:14 ), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of /” [Th.D. diss., Dallas Theological Seminary, 1983], 187).


Or “channels.”


Ps 18:15 reads “water” (cf. Ps 42:1 ); “sea” is the reading of 2 Sam 22:16 .


Or “foundations.”


Heb “from.” The preposition has a causal sense here.


The noun is derived from the verb גָּעַר ( ga ’ ar ), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10 ; Ruth 2:16 ; Zech 3:2 ). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9 ; and Nah 1:4 , as well as the related noun in Job 26:11 ; Pss 9:5; 76:6; 104:7 ; Isa 50:2; 51:20; 66:15 .


2 Sam 22:16 reads “by the battle cry of the Lord , by the blast of the breath of his nose.” The phrase “blast of the breath” ( Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.


Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7 ). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.


Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7 ).


The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.


The same verb is translated “trapped” in v. 5 . In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.


Heb “became my support.”


Or “delighted in me.”


In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.


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 /” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.


The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24 ) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14 a; 68:9 a, 10b; 80:8 a; 89:43 a; 107:38 b; 116:6 b.


Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.


Heb “for I have kept the ways of the Lord .” The phrase “ways of the Lord ” refers here to the “conduct required” by the Lord . In the Lord ’s “ways” are associated with his covenantal demands (see vv. 4, 9-10 ). See also Ps 119:3 (cf. vv. 1, 4 ), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16 .


Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”


Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים ( mishpatim , “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20 ). See also Pss 19:9 (cf. vv. 7-8 ); 89:30; 147:20 (cf. v. 19 ), as well as the numerous uses of the term in .


Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31 ; cf. v. 30 and Deut 17:18-20 ).


Heb “from my sin,” that is, from making it my own in any way. sn Kept myself from sinning . Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see ).


Heb “according to my righteousness.”


Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24 ) sets off vv. 20-24 as a distinct sub-unit within the psalm.


The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27 ) and about the way in which God typically empowers him on the battlefield (vv. 28-29 ). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54. e .


Or “to a faithful follower.” A “faithful follower” ( חָסִיד , khasid ) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10 ).


Or “innocent.”


Heb “a man of innocence.”


Or “blameless.”


The Hebrew verb פָתַל ( patal ) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.


The adjective עִקֵּשׁ (’ iqqesh ) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people ( 22:5 ), speech ( 8:8; 19:1 ), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people ( Ps 101:4 ). sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.


Or perhaps, “humble” (note the contrast with those who are proud).


Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”


Or “for.” The translation assumes that כִּי ( ki )is asseverative here.


Ps 18:28 reads literally, “you light my lamp, Lord .” 2 Sam 22:29 has, “you are my lamp, Lord .” The reading may preserve two variants, נֵרִי ( neriy , “my lamp”) and אוֹרִי (’ oriy , “my light”), cf. Ps 27:1 . The verb תָּאִיר ( ta ’ ir , “you light”) in Ps 18:28 would, in this case, be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 150, n. 64. 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 Sam 22:29 repeats the name “ Lord .”


Heb “my darkness.”


Or “for.” The translation assumes that כִּי ( ki ) is asseverative here.


Heb “by you.”


Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ ( ruts ; see 1 Sam 17:22 ). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [ Heb “cause to run”] an army.”


More specifically, the noun גְּדוּד ( gÿdud ) refers to a raiding party or to a contingent of troops. sn I can charge against an army . The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 228.


Heb “and by my God.”


Heb “[As for] the God, his way is blameless.” The term הָאֵל ( ha ’ el , “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26 ). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4 ; Pss 67:2; 77:13 [note vv. 11-12, 14 ]; 103:7; 138:5; 145:17 ).


Heb “the word of the Lord is purified.” The Lord ’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3 . David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8 ; 2 Sam 5:19 ). The Lord ’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6 .


Or “for.”


Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2 , where the Hebrew term צוּר ( tsur ) is translated “rocky summit.”


The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39 , where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector ( Heb “rocky cliff,” צוּר , tsur ) in Deut 32:4, 15, 17-18, 30 .


Heb “the God.” The prefixed article emphasizes the Lord ’s distinctiveness as the one true God (cf. Deut 33:26 ). See v. 30 .


Heb “is the one who clothes.” For similar language see 1 Sam 2:4 ; Pss 65:6; 93:1 . The psalmist employs a generalizing hymnic style in vv. 32-34 ; he uses participles in vv. 32 a, 33a, and 34a to describe what God characteristically does on his behalf.


2 Sam 22:33 reads, “the God is my strong refuge.” sn Gives me strength . As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39 ).


The prefixed verbal form with vav ( ו ) consecutive here carries along the generalizing force of the preceding participle.


Heb “he made my path smooth.” The Hebrew term תָּמִים ( tamim , “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36 ).


Heb “[the one who] makes my feet like [those of ] a deer.”


Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19 .


Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת ( nakhat ) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת ). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת ( qeshet , “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145. k . sn The strongest bow ( Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.


Heb “and you give to me the shield of your deliverance.” sn You give me your protective shield . Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.


2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav ( ו ) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).


The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’ anavah ) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’ anvatÿkha ) may be a fully written form of the suffixed infinitive construct of עָנָה (’ anah , “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36 ). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”


Heb “makes me great.”


Heb “you make wide my step under me.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives the psalmist the capacity to run quickly.


Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”


2 Sam 22:38 reads “destroy.”


Or “smash them.” 2 Sam 22:39 reads, “and I wiped them out and smashed them.”


Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.”


Heb “clothed me.” See v. 32 .


Heb “you make those who rise against me kneel beneath me.” sn My foes kneel before me . For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 268.


Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27 .


Heb “but there is no deliverer.”


Heb “to the Lord .” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line). sn They cry out . This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 271.


Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”


Ps 18:42 reads, “I empty them out” (Hiphil of ריק ), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע ). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.


Or “mud.”


Heb “from the strivings of a people.” In this context the Hebrew term רִיב ( riv , “striving”) probably has a militaristic sense (as in Judg 12:2 ; Isa 41:11 ), and עָם (’ am , “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם , עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.


2 Sam 22:44 reads, “you keep me.”


Heb “a people whom I did not know serve me.” In this context “know” ( יָדַע , yada ’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45 ). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19 .


Heb “at a report of an ear they submit to me.” The report of the psalmist’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.


For the meaning “be weak, powerless” for כָּחַשׁ ( kakhash ), see Ps 109:24 . The next line (see v. 45 a), in which “foreigners” are also mentioned, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29 ; Pss 66:3; 81:15 ; cf. NIV “cringe”; NRSV “came cringing”).


Heb “wither, wear out.”


The meaning of חָרַג ( kharag , “shake”) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads חָגַר ( khagar ), which might mean here, “[they] come limping” (on the basis of a cognate in postbiblical Hebrew). The normal meaning for חָגַר (“gird”) makes little sense here.


Heb “from.”


Heb “their prisons.” The besieged cities of the foreigners are compared to prisons.


Elsewhere the construction חַי־יְהוָה ( khay-yÿhvah ) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord ’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.


Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31 .


Or “blessed [i.e., praised] be.”


Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”


The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם ( rum , “be exalted”), when used of God, refers to his exalted position as king ( Pss 99:2; 113:4; 138:6 ) and/or his self-revelation as king through his mighty deeds of deliverance ( Pss 21:13; 46:10; 57:5, 11 ).


Heb “the God.” See v. 32 .


Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication. sn Completely vindicates me . In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36 .


Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר ( davar , “subdue,” a homonym of דָּבַר , davar , “speak”), see HALOT 209-10 s.v. I דבר . See also Ps 47:3 and 2 Chr 22:10 . 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”


Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”


Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13 ). However, it could mean “exalt, elevate” here, indicating that the Lord has given the psalmist victory over his enemies and forced them to acknowledge the psalmist’s superiority (cf. NIV, NRSV).


Heb “from those who rise against me.”


Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “ Lord ,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15 ).


Or “the one who.”


Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.


Heb “[the one who] does loyalty.”


Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2 .


Or “offspring”; Heb “seed.”


Heb “it gushes forth a word.” The “sky” (see v. 1 b) is the subject of the verb. Though not literally speaking (see v. 3 ), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6 ).


Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1 ). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2 , like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.


Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1 ).


The MT reads, “their measuring line” ( קוּם , qum ). The noun קַו ( qav , “measuring line”) makes no sense in this context. The reading קוֹלָם ( qolam , “their voice”) which is supported by the LXX, is preferable.


Heb “goes out,” or “proceeds forth.”


Heb “their” (see the note on the word “its” in v. 3 ).


The verb is supplied in the translation. The Hebrew text has no verb; יָצָא ( yatsa ’, “goes out”) is understood by ellipsis.


Heb “to the end of the world.”


Heb “in them” (i.e., the heavens).


The participle expresses the repeated or regular nature of the action.


The Hebrew noun חֻפָּה ( khufah , “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom). sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.


The imperfect verbal form draws attention to the regularity of the action.


Heb “[on] a path.” sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.


Heb “from the end of the heavens [is] its going forth.”


Heb “and its circuit [is] to their ends.”


Heb “is hidden from.”


Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב ( shuv , “return”) when used with נֶפֶשׁ ( nefesh , “life”) as object, means to “rescue or preserve one’s life” ( Job 33:30 ; Ps 35:17 ) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15 ; Lam 1:11, 16, 19 ). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11 a.


Traditionally, “the testimony of the Lord .” The noun עֵדוּת (’ edut ) refers here to the demands of God’s covenant law.


God’s covenant contains a clear, reliable witness to his moral character and demands.


Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.


Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.


Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11 b.


Heb “command.” The singular here refers to the law as a whole.


Because they reflect God’s character, his commands provide a code of moral and ethical purity.


Heb [they] enlighten [the] eyes.


Heb “the fear of the Lord is clean.” The phrase “fear of the Lord ” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord . See Ps 111:10 for another possible use of the phrase in this sense.


Heb “[it] stands permanently.”


Heb “more desirable.”


Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11 b).


Heb “moreover your servant is warned by them.”


Heb “in the keeping of them [there is] a great reward.”


Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.


Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.


Or “presumptuous.”


Heb “let them not rule over me.”


Heb “great.”


Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14 b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”


Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”


Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.


The prefixed verbal forms here and in vv. 1 b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.


Heb “in a day of trouble.”


Heb “from [the] temple.” The third masculine singular pronominal suffix ( ן , nun ) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav ( ו ). See P. C. Craigie, Psalms 1-50 (WBC), 184.


Or “remember.” For other examples of the verb זָכַר ( zakhar ) carrying the nuance “take notice of,” see Pss 8:4 and 9:12 .


Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ ( yÿdashÿneha ), the final he ( ה ) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”


Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6 .


The Hebrew verb דָּגַל ( dagal ) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16 ).


Or “know.” sn Now I am sure . The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.


The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.


Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50 .


Heb “he will answer him.”


Heb “from his holy heavens.”


Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7 ).


Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.


The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.


Heb “we invoke the name of.” The Hiphil of זָכַר ( zakhar ), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7 ; Isa 48:1 ; Amos 6:10 ). By invoking the Lord ’s name in prayer, the people demonstrate their trust in him.


Or “stumble and fall down.”


The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.


Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ ud ), see HALOT 795 s.v. I עוד . The verbal forms (a perfect followed by a prefixed form with vav [ ו ] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.


This translation assumes an emendation of the verbal form הוֹשִׁיעָה ( hoshi ’ ah ). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O Lord , deliver”). But the immediate context is one of confidence (vv. 6-8 ), not petition (vv. 1-5 ). If one takes the final he on the verb “deliver” as dittographic (note the initial he ( ה ) on the following phrase, “the king”), one can repoint the verbal form as a perfect and understand it as expressing the people’s confidence, “the Lord will deliver the king” (see v. 6 ). The Hebrew scribal tradition takes “the king” with the following line, in which case it would be best interpreted as a divine title, “may the King answer us” or “the king will answer us” (see Pss 98:6; 145:1 ). However, the poetic parallelism is better balanced if “the king” is taken with the first line. In this case the referent is the Davidic king, who is earlier called the Lord ’s “anointed one” (cf. note on “chosen king” in v. 6 ; see Pss 21:7; 45:5, 11; 63:11 ).


If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).


Heb “in the day we call.”


Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).


The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4 , which mentions a specific request for a long reign.


Heb “and the request of his lips you do not refuse.”


Or “meet him [with].”


Heb “good.”


Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”


Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20 ; Job 12:12 ; Ps 91:16 ; Prov 3:2, 16 ; Lam 5:20 . The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.


Or “great glory.”


Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר ( hod vÿhadar , “majesty and splendor”) see 1 Chr 16:27 ; Job 40:10 ; Pss 96:6; 104:1; 111:3 .


Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.


The active participle draws attention to the ongoing nature of the action.


Traditionally “the Most High’s.” The divine title “Most High” ( עֶלְיוֹן , ’ elyon ) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2 .


Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.


The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “ Lord ” in v. 9 as vocative; see the note on “them” in v. 9 b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).


Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17 ). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.


Heb “your right hand finds those who hate you.”


Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).


Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16 .


Heb “the Lord , in his anger he swallows them, and fire devours them.” Some take “the Lord ” as a vocative, in which case he is addressed in vv. 8-9 a. But this makes the use of the third person in v. 9 b rather awkward, though the king could be the subject (see vv. 1-7 ).


Heb “fruit.” The next line makes it clear that offspring is in view.


Heb “seed.”


Heb “sons of man.”


Or “for.”


Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).


Heb “they lack ability.”


Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”


Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”


Heb “in your strength,” but English idiom does not require the pronoun. sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.


Heb “sing praise.”


Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.


Heb “there is no silence to me.”


Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him.


Heb “fathers.”


The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).


Or “were not ashamed.”


The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.


The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).


Or “not a human being.” The psalmist perceives himself as less than human.


Heb “a reproach of man and despised by people.”


Or “scoff at, deride, mock.”


Heb “they separate with a lip.” Apparently this refers to their verbal taunting.


The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.


Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3 ). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord .”


Heb “Let him”; the referent (the Lord ) has been specified in the translation for clarity.


That is, “for he [the Lord ] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8 ; 1 Kgs 10:9 ; Pss 18:19; 40:8 . sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.


Or “the one who pulled me.” The verb is derived from either גָחָה ( gakhah ; see HALOT 187 s.v. גחה ) or גִּיחַ ( giyakh ; see BDB 161 s.v. גִּיחַ ) and seems to carry the nuance “burst forth” or “pull out.”


Heb “upon you I was cast from [the] womb.”


Heb “from the womb of my mother you [have been] my God.” sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth ( from the time I came out of my mother’s womb ).


Heb “and there is no helper.”


“They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”


Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8 ; Lam 2:16 ).


Heb “a lion ripping and roaring.”


Heb “like water I am poured out.”


Heb “my strength” ( כֹּחִי , kokhiy ), but many prefer to emend the text to חִכִּי ( khikiy , “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.


Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”


Or “for.”


Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34 ), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18 , however. See Matt 27:35, 39, 43 ; Mark 15:24, 29 ; Luke 23:34 ; John 19:23-24 .) If one were to insist on an emendation of כָּאֲרִי ( ka ’ ariy , “like a lion”) to a verb, the most likely verbal root would be כָּרָה ( karah , “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך , which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”


The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.


Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.


Heb “they gaze, they look upon me.”


Heb “casting lots.” The precise way in which this would have been done is not certain.


Heb “O my strength.”


Heb “hurry to my help.”


Or “my life.”


The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).


Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.


Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.


The Hebrew term רֵמִים ( remim ) appears to be an alternate spelling of רְאֵמִים ( rÿ ’ emim , “wild oxen”; see BDB 910 s.v. רְאֵם ).


Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7 .) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.


Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23 ).


Heb “[you] fearers of the Lord .” See Ps 15:4 .


Heb “fear him.”


Or “affliction”; or “need.”


Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9 . Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14 ).


Heb “heard.”


Heb “from with you [is] my praise.”


Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.


Heb “may your heart[s].”


Heb “may all the ends of the earth remember and turn to the Lord .” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.


Heb “families of the nations.”


Heb “before you.”


Heb “for to the Lord [is] dominion.”


Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי ( yÿsheney , “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי ( dishney , “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord .


Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ ו ] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.


Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.


Heb “and his life he does not revive.”


Heb “offspring.”


Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי ( ’adonay ).


Heb “his righteousness.” Here the noun צִדָקָה ( tsidaqah ) refers to the Lord’s saving deeds whereby he vindicates the oppressed.


Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.


The Piel of נָחַם ( nakham ), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.


The imperfect verbal form in v. 5 a carries on the generalizing mood of vv. 1-4 . However, in v. 5 b the psalmist switches to a perfect ( דִּשַּׁנְתָּ , dishanta ), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן ( dashan ; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח ( mashan ) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.


The rare noun רְַָויָה ( rÿvayah ) is derived from the well-attested verb רָוָה ( ravah , “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.


The noun חֶסֶד ( khesed ; v. 6 ) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”


The use of רָדַף ( radaf , “pursue, chase”) with טוֹב וָחֶסֶד ( tov vakhesed , “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף ( radaf , “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5 ) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.


Heb “all the days of my life.”


The verb form וְשַׁבְתִּי ( vÿshavtiy ) is a Qal perfect (with vav [ ו ] consecutive), first common singular, from שׁוּב ( shuv , “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord .” The term שׁוּב ( shuv ) appears only here with the following phrase בְּבֵית ( bÿvet ). The form should be emended to וְשִׁבְתִּי ( vÿshivtiy ; an infinitive construct from יָשַׁב , yashav , “live”) with pronominal suffix) or to וְיָשַׁבְתִּי ( vÿyashavtiy ; a Qal perfect with vav [ ו ] consecutive, first common singular, from ישׁב [see BHS , note c]). In either case one could then translate, “and I will live [in the house of the Lord ].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.


Heb “the house of the Lord .” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18 ; 1 Sam 1:7, 24 ; 2 Sam 12:20 ; 1 Kgs 7:12, 40, 45, 51 ).


The phrase אֹרֶךְ יָמִים (’ orekh yamim , “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20 ; Job 12:12 ; Ps 91:16 ; Prov 3:2, 16 ; Lam 5:20 .) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4 , where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord ’s blessings and should not be taken literally.


The prefixed verbal form is understood as a preterite, referring to the creation of the world.


The imperfects in v. 3 are modal, expressing potential or permission.


Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.


Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי ( nafshiy , “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2 ).


Heb “and does not swear an oath deceitfully.”


Heb “he (the righteous individual described in v. 4 ) lifts up a blessing from the Lord .” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4 ) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.


“and vindication from the God of his deliverance.”


Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord ’s face” means to seek his favor through prayer (see 2 Sam 21:1 ; Pss 27:8; 105:4 ). sn This verse presents a somewhat idealized view of Jacob ’ s descendants as devoted worshipers of the Lord.


Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28 ; Job 10:15 ; Ps 83:2 ; Zech 1:21 ).


Heb “lift yourselves up.”


Or “king of glory.”


Following the imperatives of the preceding lines, the prefixed verbal form with vav ( ו ) conjunctive indicates purpose or result.


Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.


Heb “those who deal in treachery in vain.” The adverb רֵיקָם ( reqam , “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).


That is, “remember” with the intention of repeating.


Heb “for from antiquity [are] they.”


Heb “do not remember,” with the intention of punishing.


Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord .”


Heb “good and just.”


Heb “teaches sinners in the way.”


The prefixed verbal form is jussive; the psalmist expresses his prayer.


Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’ anavim , “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.


The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).


Heb “all the paths of the Lord are faithful and trustworthy.” The Lord ’s “paths” refer here to his characteristic actions.


Heb “to the ones who keep his covenant and his testimonies.”


Heb “name.” By forgiving the sinful psalmist, the Lord ’s reputation as a merciful God will be enhanced.


Heb “Who is this man, the one who fears the Lord ? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14 , where the plural is used), and has thus been translated as a plural (“followers…they”).


Heb “his life in goodness dwells.” The singular is representative (see v. 14 ).


Or “offspring”; Heb “seed.”


Or “earth.”


Heb “the advice of the Lord belongs to those who fear him.”


Heb “and his covenant, to make them know.”


Heb “my eyes continually [are] toward the Lord .”


Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19 ).


That is, helpless and vulnerable.


Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב ( rakhav , “be wide”). It is preferable to emend the form הִרְחִיבוּ ( hirkhivu ; Hiphil perfect third plural “they make wide”) to הַרְחֵיב ( harkhev ; Hiphil imperative masculine singular “make wide”). (The final vav [ ו ] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1 .


Heb “from my distresses lead me out.”


Heb “lift up all my sins.”


Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”


Or “my life.”


Or “redeem.”


Heb “his distresses.” sn O God, rescue Israel from all their distress . It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.


Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.


Heb “for your faithfulness [is] before my eyes.”


Heb “and I walk about in your loyalty.” sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.


Heb “sit.”


Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.


Heb “[those who] conceal themselves.”


Heb “assembly, company.”


Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.


Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.


Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav ( ו ) conjunctive indicates purpose or result.


Heb “to cause to be heard the sound of thanksgiving.”


The two infinitival forms (both with prefixed preposition - לְ , lamed ) give the purpose for his appearance at the altar.


Heb “the dwelling of your house.”


Heb “the place of the abode of your splendor.”


Heb “do not gather up my life with.”


Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).


Heb “who [have] in their hands evil.”


Heb “and their right hand is full of a bribe.”


Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10 .


Or “redeem me.”


Heb “my foot stands in a level place.”


Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4 ; Isa 49:6; 51:4 ; Mic 7:8 . Another option is that “light” refers here to divine guidance (see Ps 43:3 ).


Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”


Heb “draw near to me.”


Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.


The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”


Heb “my heart does not fear.”


Heb “if war rises up against me.”


Heb “in this [i.e., “during this situation”] I am trusting.”


Heb “my living.”


Or “beauty.”


Or “for he will.” The translation assumes the כִּי ( ki ) is asseverative here, rather than causal.


Heb “he will hide me in his hut.”


Or “trouble.”


Heb “tent.”


The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12 .


Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2 .


Heb “and now my head will be lifted up over my enemies all around me.” sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12 ).


Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).


Heb “my voice.”


Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו ( panayv , “his face”).


Heb “your face, O Lord , I seek.” To “seek the Lord ’s face” means to seek his favor through prayer (see 2 Sam 21:1 ; Pss 24:6; 105:4 ).


Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9 ) or carry the stronger idea of “reject” (see Pss 30:7; 88:14 ).


Or “[source of] help.”


Or “though my father and mother have abandoned me.”


Heb “gather me in”; or “receive me.”


Heb “teach me your way.” The Lord ’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4 .


Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2 .


Heb “do not give me over to the desire of my enemies.”


Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ ( yafeakh ) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9 , and Hab 2:3 .


In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.


Or “wait.”


Heb “be strong and let your heart be confident.”


Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2 .


Heb “do not be deaf from me.”


Heb “lest [if] you are silent from me.”


Heb “I will be equal with.”


The Hebrew term דְּבִיר ( dÿvir , “temple”) actually refers to the most holy place within the sanctuary.


Heb “workers of wickedness.”


Heb “speakers of peace with their neighbors.”


Heb “and evil [is] in their heart[s].”


Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.


Heb “or the work of his hands.” In this context “the Lord ’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7 .) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.


Heb “he”; the referent (the Lord , who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.


Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.


Heb “blessed [be] the Lord .”


Heb “The Lord [is] my strength and my shield.”


Heb “in him my heart trusts.”


Or “I am helped.”


Heb “and my heart exults.”


Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי ( mishiri ) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה , yadah ). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.


Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ ( lamo , “to them/him”) is probably a corruption of an original לְעַמוֹ ( lÿ ’ amo , “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin ( ע ; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord ’s “people” in the next verse.


Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ ( mashiakh , “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17 .


Or “bless.”


Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.


Heb “shepherd them and lift them up.” sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7 ; Mic 5:2-4 ).


Or “forever.”


Heb “sons of gods,” or “sons of God.” Though אֵלִים (’ elim ) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8 . tn The phrase בְּנֵי אֵלִים ( bÿney ’ elim , “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 ( 89:7 HT). In the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5 , where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.


Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם ( shem , “name”) refers here to the Lord ’s reputation. (The English term “name” is often used the same way.)


That is, properly dressed for the occasion.


Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord ” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.


The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.


Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26 ). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7 ; Isa 17:13 ; Jer 51:55 ; Ezek 26:19 ; Hab 3:15 ). In this case the Lord is depicted as elevated above and sovereign over the raging waters.


Heb “the voice of the Lord [is] accompanied by strength.”


Heb “the voice of the Lord [is] accompanied by majesty.”


The Hebrew participial form draws attention to the durative nature of the action being described.


The prefixed verbal forms with vav ( ו ) consecutive here and in v. 6 a carry on the descriptive function of the preceding participle (see GKC 329 §111. u ). The verb שָׁבַר ( shavar ) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).


The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord ’s shout is accompanied by “flames of fire,” that is, lightning bolts.


The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.


The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.


Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל / חִיל ( khul / khil ) means “give birth,” not “cause to give birth,” and the statement “the Lord ’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5 , it is preferable to emend אַיָּלוֹת (’ ayyalot , “deer”) to אֵילוֹת (’ elot , “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ ayyalim ).


The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav ( ו ) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111. t .


The usual form of the plural of יַעַר ( ya ’ ar , “forest”) is יְעָרִים ( yÿ ’ arim ). For this reason some propose an emendation to יְעָלוֹת ( yÿ ’ alot , “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף ( khasaf ) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”). sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.


Heb “In his temple, all of it says, ‘Glory.’”


The noun מַּבּוּל ( mabbul , “flood”) appears only here and in Gen 6-11 , where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3 . The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3 . However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.


The prefixed verbal form with vav ( ו ) consecutive here carries the descriptive function of the preceding perfect.


The imperfect verbal forms in v. 11 are either descriptive or generalizing.


Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם ( shalom , “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.


Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.


Elsewhere the verb דָּלָה ( dalah ) is used of drawing water from a well ( Exod 2:16, 19 ; Prov 20:5 ). The psalmist was trapped in the pit leading to Sheol (see v. 3 ), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord ’s part.


Or “my life.”


Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר ( bor , “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text ( Kethib ); the marginal reading ( Qere ) has, “you kept me alive so that I did not go down into the pit.”


A “faithful follower” ( חָסִיד ) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10 ).


Heb “to his holy remembrance.” The noun זֵכֵר ( zekher , “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12 .The Lord ’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.


Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים ( khayyim ) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3 ), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).


Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.


Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).


Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9 ) or, as here, carry the stronger idea of “reject” (see Ps 88:14 ).


The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.


Heb “What profit [is there] in my blood?” “Blood” here represents his life.


The Hebrew term שָׁחַת ( shakhat , “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4 ).


Heb “dust.” The words “of the grave” are supplied in the translation for clarification.


The rhetorical questions anticipate the answer, “Of course not!” sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention ( Pss 6:5; 88:10-12 ; Isa 38:18 ). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!


Heb “be a helper to me.”


Heb “so that”; or “in order that.”


Heb “glory.” Some view כָבוֹד ( khavod , “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי ( kÿvediy , “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1 , as well as H. W. Wolff, Anthropology of the Old Testament , 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends , 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.


Or “forever.”


Heb “turn toward me your ear.”


Heb “become for me a rocky summit of refuge.”


Heb “a house of strongholds to deliver me.”


Heb “name.” The Hebrew term שֵׁם ( shem , “name”) refers here to the Lord ’s reputation. (The English term “name” is often used the same way.)


The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).


Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”


Heb “my spirit.” The noun רוּחַ ( ruakh , “spirit”) here refers to the animating spirit that gives the psalmist life.


Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.


Heb “the ones who observe vain things of falsehood.” See Jonah 2:9 .


Heb “you know the distresses of my life.”


Heb “you cause my feet to stand.”


Or perhaps, “are swollen.”


Cf. Ps 6:7 , which has a similar line.


Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.


Heb “and my years in groaning.”


Heb “stumbles in.”


Heb “grow weak.”


Heb “because of all my enemies I am a reproach.”


Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie ( Psalms 1-50 [WBC], 258) suggests that the initial mem ( מ ) on מְאֹד ( me ’ od , “exceedingly”) be understood as an enclitic mem ( ם ) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ ed ) can then be taken as a defectively written form of אֵיד (’ ed , “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד ( fakhad , “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27 ).


Heb “and [an object of ] horror to those known by me.”


Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.


Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.


Heb “the report of many.”


Heb “the terror from all around.”


Heb “in your hand [are] my times.”


Heb “cause your face to shine.”


The verb יִדְּמוּ ( yiddÿmu ) is understood as a form of דָּמַם ( damam , “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם ), in which case one might translate, “May they lie silent in the grave.”


Heb “the [ones which].”


Or “godly.”


Or “How abundant are your blessings!”


Heb “for those who fear you.”


“Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord . In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord ( Pss 2:12; 5:11-12; 34:21-22 ).


Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”


The noun רֹכֶס ( rokhes ) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”


Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.


Heb “you conceal them in a shelter from the strife of tongues.”


Heb “blessed [be] the Lord .”


Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the Lord answered his prayer for help. Verses 19-24 were apparently written after the Lord answered the prayer of vv. 1-18 .


Heb “and I, I said in my haste.”


Heb “from before your eyes.”


A “faithful follower” ( חָסִיד , khasid ) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10 ).


The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.


Heb “be strong and let your heart[s] be confident.”


The meaning of the Hebrew term מַשְׂכִּיל ( maskil ) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142 , as well as in Ps 47:7 .


The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15 ). Here it refers to the relief that one experiences when one’s sins are forgiven.


Heb “lifted up.”


Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”


Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”


Heb “when I was silent.”


Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.


Heb “your hand was heavy upon me.”


Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד ( lÿshad ) is uncertain. A noun לָשָׁד ( lashad , “cake”) is attested in Num 11:8 , but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי ( lÿshuddiy , “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” ( הָפַךְ , hafakh ) against him in a hostile sense. sn You tried to destroy me . The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.


The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”


The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13 , it means “confess.”


Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.


A “faithful follower” ( חָסִיד , khasid ) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10 ).


Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord ]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא ( mÿtso ’, “finding”) with the following term רַק ( raq , “only, surely”) and read either ר [ וֹ ] מָצ ( matsor , “distress”; see Ps 31:22 ) or ק [ וֹ ] מָצ ( matsoq , “hardship”; see Ps 119:143 ). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).


The Hebrew term רַק ( raq ) occasionally has an asseverative force.


Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6 .


Heb “[with] shouts of joy of deliverance you surround me.”


The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).


Heb “I will instruct you and I will teach you in the way [in] which you should walk.”


Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.


The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.


Heb “like a horse, like a mule without understanding.”


Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’ adiy ) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם ( lÿkhehem , “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie ( Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”


Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.


Heb “but the one who trusts in the Lord , faithfulness surrounds him.”


Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 36:10; 64:10; 94:15; 97:11 ).


Heb “play skillfully with a loud shout.”


Heb “word.” In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord ’s “word” refers to the decrees whereby he governs his dominion.


Or “upright.”


Heb “loves.” The verb “loves” is here metonymic; the Lord ’s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world.


Heb “fills the earth.”


Heb “word.”


Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16 , which indicates that God spoke the heavenly luminaries into existence.


Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד ( ged , “heap, pile”; cf. NASB) to נֹד ( nod , “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the Lord confines to one place ( Exod 15:8 ; Josh 3:13, 16 ; Ps 78:13 ). This verse appears to refer to Gen 1:9 , where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity.


Or “watery depths.” The form תְּהוֹמוֹת ( tÿhomot , “watery depths”) is the plural form of תְּהוֹם ( tÿhom , “great deep”; see Gen 1:2 ).


In this context “fear” probably means “to demonstrate respect for the Lord ’s power and authority by worshiping him and obeying his commandments.”


That is, “all the earth” in the first line of v. 8 . The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [ vayyehiy ] and וַיַּעֲמֹד [ vayya ’ amod ]) is “earth” or “world,” both of which are feminine nouns. However, כָּל ( kol , “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145. e ).


Heb “he commanded.”


Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord ’s activity.


Heb “thoughts.”


Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The Lord ’s “decisions” and “plans” here refer to his decrees and purposes.


The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15 ).


Heb “inheritance.”


The Hebrew perfect verbal forms in v. 13 state general facts.


Heb “all the sons of men.”


Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד ( yakhad , “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.


Heb “a lie [is] the horse for victory.”


Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15 . The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1 ; Prov 14:2 .


Heb “for the ones who wait for his faithfulness.”


Heb “to save from death their live[s].”


Heb “and to keep them alive in famine.”


Or “our lives.” The suffixed form of נֶפֶשׁ ( nefesh , “being, life”) is often equivalent to a pronoun in poetic texts.


Or “[source of] help.”


Or “protector.”


Heb “let your faithfulness, O Lord , be on us.”


Or “just as.”


Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.” sn Pretended to be insane . The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.


Heb “bless.”


Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1 , it is likely that the prefixed verbal form here is jussive.


The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3 ).


Or “exalt.”


Heb “I sought the Lord .”


Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew mss and other ancient witnesses (Aquila, the Syriac, and Jerome) support an imperatival reading for the first verb. In the second line some (with support from the LXX and Syriac) change “their faces” to “your faces,” which allows one to retain more easily the jussive force of the verb (suggested by the preceding אַל [’ al ]): “do not let your faces be ashamed.” It is probable that the verbal construction in the second line is rhetorical, expressing the conviction that the action in view cannot or should not happen. See GKC 322 §109. e .


The pronoun refers back to “this oppressed man,” namely, the psalmist.


Heb “his”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “those who fear him.”


The prefixed verb with vav ( ו ) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111. u .


This verb is normally used of tasting or savoring food. The metaphor here appears to compare the Lord to a tasty meal.


The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15 ).


Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”


“Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord . In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord ( Pss 2:12; 5:11-12; 31:17-20; 34:21-22 ).


Heb “fear.”


Heb “the fear of the Lord I will teach you.” In vv. 13-14 the psalmist explains to his audience what it means to “fear” the Lord .


Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.


Heb “[Who] loves days to see good?”


Heb “guard your tongue from evil.”


Heb “and your lips from speaking deception.”


Or “do good.”


Heb “seek peace and pursue it.”


Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”


Heb “the face of the Lord [is] against the doers of evil to cut off from the earth memory of them.”


Heb “they” (i.e., the godly mentioned in v. 15 ).


The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22 ).


The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.


Heb “the crushed in spirit.”