Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20 ] concludes the second half of the psalm.) The noun דֶּרֶךְ ( derekh , “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.


Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition - ב ( bet ) introduces the object/cause of one’s delight (see Pss 147:10; 149:4 ). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.


Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ ( shatu ) is apparently derived from שָׁתַת ( shatat ), which appears to be a variant of the more common שִׁית ( shiyt , “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67. ee ). Some scholars emend the text to שָׁחוּ ( shakhu ; from the verbal root שׁוּח [ shukh , “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ ( shatu ; from the verbal root שׁוּט [ shut , “go; wander”]), “they travel, wander.” (The letter tet [ ט ] and tav [ ת ] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).


Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.


The prefixed verbal form with vav ( ו ) consecutive carries the same force as the perfect verbal form in v. 14 a. The psalmist speaks of this coming event as if it were already accomplished.


Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8 ; Isa 17:14 ). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15 ) and send the oppressors to Sheol.


Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר ( tsur , “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [ tsiram , “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114. k ). The preposition מִן ( min ) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition - ל ( lamed ) is possessive, while the third person pronominal suffix is understood as a representative singular.


Or “certainly.”


Or “redeem.”


Or “me.” The Hebrew term נֶפֶשׁ ( nefesh ) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).


Heb “hand.”


Or “for.”


Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB). sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12 ), but he is confident God will lead him safely through the present “times of trouble” (v. 5 ) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112 ). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament , 284-88.


Heb “when the glory of his house grows great.”


Heb “his glory will not go down after him.”


Verses 18-19 a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.


Heb “light.” The words “of day” are supplied in the translation for clarification.


Heb “mankind in honor does not understand.” The Hebrew term יְקָר ( yÿqar , “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין ( yavin , “understands”) to יָלִין ( yalin , “remains”), but this is an unnecessary accommodation to the wording of v. 12 .


Or “cattle.”


The Hebrew verb is derived from דָּמָה ( damah , “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה ( damah , “be silent”; see HALOT 225 s.v. II דמה , which sees two homonymic roots [I דָּמַה , “be silent,” and II דָּמַה , “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.


Heb “the perfection of beauty.”


Or “shines forth.” sn Comes in splendor . The psalmist may allude ironically to Deut 33:2 , where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.


According to GKC 322 §109. e , the jussive (note the negative particle אַל , ’ al ) is used rhetorically here “to express the conviction that something cannot or should not happen.”


Or perhaps “to testify against his people.” sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2 ). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1 ).


The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.


Or “Gather to me my covenant people.” The Hebrew term חָסִיד ( khasid , “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3 ), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.


Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8 ).


Or “justice.”


Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).


The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.


Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).


Or “rebuking.”


Heb “and your burnt sacrifices before me continually.”


Or “I will not take.”


Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה ( bÿhemot , “animal”) refers here to cattle (see Ps 104:14 ).


Heb “I know.”


The precise referent of the Hebrew word, which occurs only here and in Ps 80:13 , is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.


The rhetorical questions assume an emphatic negative response, “Of course not!”


Heb “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 Pss 7:17; 9:2; 18:13; 21:7; 47:2 .


Heb “call [to] me in a day of trouble.”


Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord ’s commandments. In the psalms the “wicked” ( רְשָׁעִים , rÿsha ’ im ) are typically proud, practical atheists ( Ps 10:2, 4, 11 ) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others ( Ps 37:21 ).


Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20 ).


Heb “and throw my words behind you.”


Heb “you run with him.”


Heb “and with adulterers [is] your portion.”


Heb “your mouth you send with evil.”


Heb “and your tongue binds together [i.e., “frames”] deceit.”


Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23 ).


Heb “against the son of your mother you give a fault.”


Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112. cc . sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3 , where the psalmist, having described God’s arrival, observes that “he is not silent”).


The Hebrew infinitive construct ( הֱיוֹת , heyot ) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form ( אֶהְיֶה , ’ ehyeh ). See GKC 339-40 §113. a . Some prefer to emend הֱיוֹת ( heyot ) to the infinitive absolute form הָיוֹ ( hayo ).


Or “rebuke” (see v. 8 ).


Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord ’s resolve to accuse and judge the wicked.


Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.


Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36 ; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ ( vÿsam derekh ) to וְשֹׁמֵר דְּרָכַּי ( vÿshomer dÿrakhay , “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34 ). Another option is to read וְשֹׁמֵר דַּרְכּוֹ ( vÿshomer darko , “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1 ).


Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”


Or “according to.”


Heb “Thoroughly wash me from my wrongdoing.”


Heb “know.”


Heb “and my sin [is] in front of me continually.”


Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא ( hata ’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2 .a) and David (the presumed author) certainly sinned when he murdered Uriah ( 2 Sam 12:9 ), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”


The Hebrew term לְמַעַן ( lÿma ’ an ) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17 ; Jer 27:15 ; Amos 2:7 , as well as IBHS 638-40 §38.3.


Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12 ).


Heb “when you judge.”


Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ ו ] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.


The perfect is used in a generalizing sense here.


Heb “in the covered [places],” i.e., in the inner man.


Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”). sn You want me to possess wisdom . Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.


The imperfect verbal form is used here to express the psalmist’s wish or request.


Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33 ) used to apply water (or blood) in purification rites (see Exod 12:22 ; Lev 14:4-6, 49-52 ; Num 19:6-18 . The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.


After the preceding imperfect, the imperfect with vav ( ו ) conjunctive indicates result.


Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.


In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.


See the note on the similar expression “wipe away my rebellious acts” in v. 1 .


Heb “and a reliable spirit renew in my inner being.”


Heb “do not cast me away from before you.”


Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.


The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.


Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138 ).


Or “return,” i.e., in repentance.


Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.


Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14 a, 15a) followed by promise/vow (see vv. 13, 14 b, 15b).


Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.


Heb “and my mouth will declare your praise.”


Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.


The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108. e . (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108. f , where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)


Heb “a broken spirit.”


Heb “a broken and crushed heart.”


Or “despise.”


Heb “do what is good for Zion in your favor.”


Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “desire, take delight in.”


Heb “then they will offer up bulls.” The third plural subject is indefinite.


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 .


Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’” sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd ( 1 Sam 21:7 ), informed Saul of David’s whereabouts (see 1 Sam 21-22 ).


Heb “Why do you boast in evil?”


Heb “destruction your tongue devises.”


Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’ asah ) is understood as a substantival vocative, addressed to the powerful man.


Or “deceit more than speaking what is right.”


Heb “you love all the words of swallowing.” Traditionally בַּלַּע ( bala ’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע ). HALOT 135 s.v. III * בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.


The adverb גַּם ( gam , “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.


Heb “will tear you down forever.”


This rare verb ( חָתָה , khatah ) occurs only here and in Prov 6:27; 25:22 ; Isa 30:14 .


Heb “from [your] tent.”


Heb “and the godly will see and will fear and at him will laugh.”


The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”


Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2 . The verb (derived from the root עָזַז , ’ azaz , “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ ו ] consecutive). However the form should probably be emended to וַיָּעָז ( vayya ’ az ), a Qal preterite (with vav [ ו ] consecutive) from עָזַז . Note the preterite form without vav ( ו ) consecutive in the preceding line ( וַיִּבְטַח , vayyivtakh , “and he trusted”). The prefixed vav ( ו ) was likely omitted by haplography (note the suffixed vav [ ו ] on the preceding עָשְׁרוֹ , ’ oshro , “his wealth”).


The disjunctive construction ( vav [ ו ] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7 ) and that of the godly psalmist’s security.


Or “luxuriant, green, leafy.”


Or, hyperbolically, “forever and ever.”


Or, hyperbolically, “forever.”


Or “for.”


Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.


Or “wait.”


Heb “your name.” God’s “name” refers here to his reputation and revealed character.


Heb “for it is good in front of your loyal followers.”


The meaning of the Hebrew term מָחֲלַת ( makhalat , “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of .


The meaning of the Hebrew term מַשְׂכִּיל ( maskil ) is uncertain. See the note on the phrase “well-written song” in the superscription of .


Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.


Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’ alilah , “a deed”) instead of עָוֶל (’ aval , “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2 ). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.


Heb “upon the sons of man.”


Or “acts wisely.” The Hiphil is exhibitive.


That is, who seeks to have a relationship with God by obeying and worshiping him.


Heb “all of it turns away.” Ps 14:1 has הָכֹּל ( hakkol ) instead of כֻּלּוֹ , and סָר ( sar , “turn aside”) instead of סָג ( sag , “turn away”).


Heb “together they are corrupt.”


Heb “there is none that does good.”


Heb “the workers of wickedness.” See Pss 5:5; 6:8 . Ps 14:4 adds כֹּל ( kol , “all of”) before “workers of wickedness.”


Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6 ).


Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם ( sham , “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).


Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5 b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.


Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7 .


Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”


Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.


This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.


Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת ( shÿvut ) is apparently a cognate accusative of שׁוּב ( shuv ).


The verb form is jussive.


Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.


Heb “Is not David hiding with us?” sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20 ).


God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).


Heb “to the words of my mouth.”


Many medieval Hebrew mss read זֵדִים ( zedim , “proud ones”) rather than זָרִים ( zarim , “foreigners”). (No matter which reading one chooses as original, dalet - resh confusion accounts for the existence of the variant.) The term זֵדִים (“proud ones”) occurs in parallelism with עָרִיצִים (’ aritsim , “violent ones”) in Ps 86:14 and Isa 13:11 . However, זָרִים ( zarim , “foreigners”) is parallel to עָרִיצִים (’ aritsim , “violent ones”) in Isa 25:5; 29:5 ; Ezek 28:7; 31:12 .


Heb “rise against me.”


Heb “and ruthless ones seek my life, they do not set God in front of them.”


Or “my helper.”


Or “sustain my life.”


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


The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב ( yashov , “let it [the evil] return”) here.


Heb “in [or “by”] your faithfulness.”


The cohortative verbal form expresses the psalmist’s resolve/vow to praise.


Or “for,” indicating a more specific reason why he will praise the Lord ’s name (cf. v. 6 ).


The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.


Heb “and on my enemies my eyes look.”


The meaning of the Hebrew term מַשְׂכִּיל ( maskil ) is uncertain. See the note on the phrase “well-written song” in the superscription of .


Or “restless” (see Gen 27:40 ). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.


Heb “in my complaint.”


The verb is a Hiphil cohortative from הוּם ( hum ), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav ( ו ) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה ( vÿ ’ ehomah ), a Niphal of הוּם ( hum ), or to וְאֶהַמֶה ( vÿ ’ ehameh ), a Qal imperfect from הָמָה ( hamah , “to moan”). Many also prefer to take this verb with what follows (see v. 3 ).


Heb “because of [the] voice of [the] enemy.”


The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.


Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’ aqah , “pressure”).


Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.


The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט ( mot , “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10 , where the form יַמְטֵר ( yamter , “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ ( yamtiru , “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS ).


Heb “shakes, trembles.”


Heb “the terrors of death have fallen on me.”


Heb “fear and trembling enter into me.”


Heb “covers.” The prefixed verbal form with vav ( ו ) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.


The prefixed verbal form with vav ( ו ) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5 .


Heb “[the] wind [that] sweeps away.” The verb סָעָה ( sa ’ ah , “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).


Traditionally בַּלַּע ( bala ’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע ; HALOT 135 s.v. III * בֶּלַע ). “Their tongue” is the understood object of the verb (see the next line).


Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”


Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.


Or “injury, harm.”


Or “for.”


Heb “[who] magnifies against me.” See Pss 35:26; 38:16 .


Heb “a man according to my value,” i.e., “a person such as I.”


Heb “my close friend, one known by me.”


Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.


The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ ( yashimavet ’ alemo , “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49 . The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ ( yashi mavet ’ alemo ). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא ( yashi ’), a Hiphil imperfect from נָשַׁא ( nasha ’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת ( mavet , “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת ( yeshimmem mavet ). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם ( shamam , “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [ מ ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib , and (2) that עָלֵימוֹ (’ alemo , “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’ al ) does occur with the verb שָׁמַם ( shamam ), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45 ). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ ( yashim mavet ’ alemo , “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.


The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.


The prefixed verb with vav ( ו ) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav ( ו ) consecutive. In this case as well, both forms refer to future actions.


Heb “my voice.”


The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).


Heb “he will redeem in peace my life from [those who] draw near to me.”


Heb “among many they are against me.” For other examples of the preposition עִמָּד (’ immad ) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.


Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav ( ו ) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’ anah , “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם ( vay ’ annem ; see 2 Kgs 17:20 ) and understands the root as עָנָה (’ anah , “to afflict”; see also 1 Kgs 8:35 ).


Heb “[the ones] for whom there are no changes, and they do not fear God.”


Heb “stretches out his hand against.”


The form should probably be emended to an active participle ( שֹׁלְמָיו , sholÿmayv ) from the verbal root שָׁלַם ( shalam , “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”


Heb “he violates his covenant.”


Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת ( makhma ’ ot , “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה ( mekhem ’ ah , from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ ( kholqu , “they are smooth”). Therefore some further propose an emendation of פִּיו ( piv , “his mouth”) to פָּנָיו ( panayv , “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.


Heb “and war [is in] his heart.”


Heb “his words are softer than oil, but they are drawn swords.”


The Hebrew noun occurs only here.


The pronoun is singular; the psalmist addresses each member of his audience individually.


Heb “he will never allow swaying for the righteous.”


The pronominal suffix refers to the psalmist’s enemies (see v. 19 ).


Heb “well of the pit.” The Hebrew term שַׁחַת ( shakhat , “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4 ).


Heb “men of bloodshed and deceit.”


Heb “will not divide in half their days.”


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


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


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


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


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


Or “for.”


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


Heb “[in] a day.”


Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8 ) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10 .) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.


Heb “flesh,” which refers by metonymy to human beings (see v. 11 , where “man” is used in this same question), envisioned here as mortal and powerless before God.


The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.


Heb “my affairs they disturb.” For other instances of דָּבָר ( davar ) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’ atsav , “to hurt”) occurs only here and in Isa 63:10 , where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5 , the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”


Heb “against me [are] all their thoughts for harm.”


The verb is from the root גּוּר ( gur ), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3 .


Or “hide.”


Heb “my heels.”


Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”


Heb “they wait [for] my life.”


Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ ayin , “there is not,” which is due to dittography of the immediately preceding אָוֶן , ’ aven , “wickedness”), should probably be added before “deliverance” (see BHS , note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”


Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.


Or perhaps “people” in a general sense.


Heb “my wandering you count, you.” The Hebrew term נֹד ( nod , “wandering,” derived from the verbal root נוֹד , nod , “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר ( safar , “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”


Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד ( no ’ d , “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13 ; Judg 4:19 ; 1 Sam 16:20 ). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.


The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).


Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’ az , “then”) is probably used here to draw attention to the following statement.


Heb “this I know, that God is for me.”


Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4 , except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4 , then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8 ) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11 , with the prepositional phrase being repeated after the parenthesis.


The phrase “in the Lord ” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11 .


The statement is similar to that of v. 4 , except “flesh” is used there instead of “man.”


Heb “upon me, O God, [are] your vows.”


Heb “I will repay thank-offerings to you.”


The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9 ). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).


Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.


Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3 ; Isa 38:3 .


Heb “in the light of life.” The phrase is used here and in Job 33:30 .


Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75 .


The precise meaning of the Hebrew word מִכְתָּם ( miktam ), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”


Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.


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


Or “avenges in favor of.”


Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav ( ו ) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).


Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4 .) Another option is to understand God as the subject of the verb חָרַף ( kharaf ), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”


The cohortative form אֶשְׁכְּבָה (’ eshkÿvah , “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense ( IBHS 576-77 §34.5.3b).


The Hebrew verb לָהַט ( lahat ) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט ), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).


Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4 , then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”


Or “be exalted.”


Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)


Heb “for my feet.”


Heb “my life bends low.” The Hebrew term נֶפֶשׁ ( nefesh ) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).


Heb “before me.”


The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.


Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.


Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד ( kavod , “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; 30:12; 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.”


BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.


Or “the peoples.”


Heb “for great upon the sky [or “heavens”] [is] your loyal love.”


Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75 .


The precise meaning of the Hebrew word מִכְתָּם ( miktam ) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”


Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’ elem , “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’ elim ), which in turn is understood as a defectively written form of אֵילִים (’ elim , “rulers,” a metaphorical use of אַיִל , ’ ayil , “ram”; see Exod 15:15 ; Ezek 17:13 ). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר ( davar , “speak”) with צֶדֶק ( tsedeq , “what is right”) as object means “to speak the truth” (see Ps 52:3 ; Isa 45:19 ). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.


The particle אַף (’ af , “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9 ).


Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’ avlah , “injustice”) is collocated with פָּעַל ( pa ’ al , “do”) here and in Job 36:23 and Ps 119:3 . Some emend the plural form עוֹלֹת (’ olot , “unjust deeds”; see Ps 64:6 ) to the singular עָוֶל (’ avel , “injustice”; see Job 34:32 ), taking the final tav ( ת ) as dittographic (note that the following verbal form begins with tav ). Some then understand עָוֶל (’ avel , “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”


Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6 ).


Heb “from the womb.”


Heb “speakers of a lie go astray from the womb.”


Heb “[there is] venom to them according to the likeness of venom of a snake.”


Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).


Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63. n ).


Heb “does not listen to the voice of.”


Following the imperatival forms in v. 6 , the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9 ). The verb מָאַס ( ma ’ as ; which is a homonym of the more common מָאַס , “to refuse, reject”) appears only here and in Job 7:5 , where it is used of a festering wound from which fluid runs or flows.


Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”


The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere ; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל ( malal , “circumcise”; BDB 576 s.v. IV מָלַל ) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל ). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר ( khatsir , “grass,” which is visually similar to חִצָּיו , khitsayv , “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ ( kÿmo khatsir yitmolalu , “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ ( darakh , “to tread”) being added later in an effort to make sense of “his arrow(s).”


There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7 .


Heb “like a melting snail [that] moves along.” A. Cohen ( Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”


The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).


This rare word also appears in Job 3:16 and Eccles 6:3 .


Heb “before your pots perceive thorns.”


Apparently God (v. 6 ) is the subject of the verb here.


Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי ( khay , “living”) refers here to raw meat (as in 1 Sam 2:15 , where it modifies בָּשָׂר , basar , “flesh”) and that חָרוּן ( kharun ; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.


The singular is representative here, as is the singular from “wicked” in the next line.


Following the imperfects of v. 10 , the prefixed verbal form with vav ( ו ) conjunctive probably indicates a result or consequence of what precedes.


Heb “man.” The singular is representative here.


Heb “surely [there] is fruit for the godly.”


The plural participle is unusual here if the preceding אֱלֹהִים (’ elohim ) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132. h ). It is possible that the final mem ( ם ) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.


Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75 .


The precise meaning of the Hebrew word מִכְתָּם ( miktam ), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”


Heb “when Saul sent and they watched his house in order to kill him.” sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11 ). However, the psalm itself mentions foreign enemies (vv. 5, 8 ). Perhaps these references reflect a later adaptation of an original Davidic psalm.


Or “make me secure”; Heb “set me on high.”


Heb “from the workers of wickedness.”


Heb “from men of bloodshed.”


Heb “my life.”


The Hebrew verb is from the root גּוּר ( gur ), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8 .


Heb “without sin.”


Heb “they run and they are determined.”


Heb “arise to meet me and see.” The Hebrew verb קָרָא ( qara ’, “to meet; to encounter”) here carries the nuance of “to help.”


Heb “ Lord , God, Hosts.” One expects the construct form אֱלֹהֵי (’ elohey ) before צְבָאוֹת ( tsÿva ’ ot , “hosts”). See Ps 89:9 , but יְהוָה אֱלֹהִים ( yÿhvah ’ elohim ) precedes צְבָאוֹת ( tsÿva ’ ot ) in Pss 80:4, 19; 84:8 as well.


Heb “wake up to punish” (see Pss 35:23; 44:23 ).


Or “howl”; or “bark.”


Heb “go around.”


Heb “look, they gush forth with their mouth, swords [are] in their lips.”


The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.


Or “scoff at”; or “deride”; or “mock” (see Ps 2:4 ).


Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17 ). Some also emend אֶשְׁמֹרָה (’ eshmorah , “I will watch”) to אֱזַמֵּרָה (’ ezammerah , “I will sing praises [to you]”) See v. 17 .


Or “my elevated place” (see Ps 18:2 ).


Heb “the God of my [ Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”


Heb “will cause me to look upon.”


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


Heb “do not kill them, lest my people forget.” sn My people might forget the lesson . Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.


Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”


Heb “the sin of their mouth [is] the word of their lips.”


Heb “if they are not full, they stay through the night.”


Heb “and my shelter in the day of my distress.”


Heb “my strength, to you I will sing praises.”


Heb “the God of my loyal love.”


The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.


The precise meaning of the Hebrew word מִכְתָּם ( miktam ), which also appears in the heading to Pss 16, 56-59 , is uncertain. HALOT 582-83 s.v. defines it as “inscription.”


Heb “to teach.”


In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.


Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’ aram , “Aram”) here rather than אֱדוֹם (’ edom , “Edom”).


Heb “you broke out upon us, you were angry.”


The verb פָּצַם ( patsam , “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם . sn You made the earth quake; you split it open . The psalmist uses the imagery of an earthquake to describe the nation’s defeat.


Heb “you have caused your people to see [what is] hard.”


Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23 .


Heb “those who fear you.”


There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס ( nus , “flee”) used here in the Hitpolel in the sense of “find safety for oneself” ( HALOT 681 s.v. נוס ) or “take flight for oneself” (BDB 630-31 s.v. נוּס ). Another option is to take the verb as a denominative from נֵס ( nes , “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס ) or “that they may assemble under the banner” ( HALOT 704 s.v. II נסס ). Here קֹשֶׁט ( qoshet ) is taken as an Aramaized form of קֶשֶׁת ( qeshet , “bow”; BDB 905-6 s.v. קֶשֶׁת ), though some understand the homonymic קֹשְׁטְ ( qosht , “truth”) here (see Prov 22:21 ; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”


Heb “right hand.”


The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”


Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”


Heb “in his holy place.”


Heb “the protection of my head.” sn Ephraim , named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.


Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’ al ) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.


Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9 . When the initial עֲלֵיוֹ (’ aleyo , “over”) was misread as עָלַי (’ alay , “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.


Heb “and futile [is] the deliverance of man.”


Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18 ; 1 Sam 14:48 ; Pss 108:13; 118:15-16 ).


Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).


Heb “while my heart faints.”


The imperfect verbal form here expresses the psalmist’s wish or prayer.


Heb “on to a rocky summit [that] is higher than I.”


Or “for.”


Or “have been.”


Heb “a strong tower from the face of an enemy.”


Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).


Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11 ).


Heb “days upon days of the king add, his years like generation and generation.” sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.


Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.


Heb “loyal love and faithfulness appoint, let them protect him.”


Or “forever.”


Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.


Heb “only for God [is] there silence [to] my soul.”


Heb “my high rocky summit.”


Or “my elevated place” (see Ps 18:2 ).


The Hebrew text adds רַבָּה ( rabbah , “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6 b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”


The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”


The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח .


Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).


That is, the psalmist’s enemies addressed in the previous verse.


That is, the generic “man” referred to in the previous verse.


Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”


Heb “they delight [in] a lie.”


Heb “only for God be silent, my soul.” The wording is similar to that of v. 1 a. Here an imperatival form, דּוֹמִּי ( dommiy , “be silent”), appears instead of the noun דּוּמִיָּה ( dumiyyah , “silence”). The psalmist is encouraging himself to maintain his trust in God.


Heb “for from him [is] my hope.”


Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”


To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19 ).


Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2 . Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם ( bÿney ’ adam ) referring to the lower classes and בְּנֵי אִישׁ ( bÿney ’ ish ) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2 ; Lam 3:33 ). It is better to understand the phrases as synonymous expressions.


The noun הֶבֶל ( hevel ), translated “a breath” earlier in the verse, appears again here.


Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.


Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.


Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”


Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’ akhat , “one; once”) and שְׁתַּיִם ( shÿtayim , “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).


Heb “that strength [belongs] to God.”


Heb “and to you, O Master, [is] loyal love.”


Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11 b and 12a as the first principle and v. 12 b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.” sn You repay men for what they do . The psalmist views God’s justice as a demonstration of both his power (see v. 11 c) and his loyal love (see v. 12 a). When God judges evildoers, he demonstrates loyal love to his people.


Or “I will seek you.”


Or “I thirst.”


The Hebrew particle כֵּן ( ken ) is used here to stress the following affirmation (see Josh 2:4 ).


The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”


Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.


This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי ( ki ) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).


The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.


Or perhaps “then.”


Heb “like fat and fatness.”


Or “me.”


Heb “and [with] lips of joy my mouth praises.”


The Hebrew term אִם (’ im ) is used here in the sense of “when; whenever,” as in Ps 78:34 .


Or “[source of] help.”


Heb “in the shadow of your wings.”


Or “I.” The Hebrew term נֶפֶשׁ ( nefesh ) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).


Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45 ; 1 Sam 14:22 ; 1 Chr 10:2 ; Jer 42:16 ).


Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.


Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144. f ) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).


Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”


Heb “who swears [an oath] by him.”


The Niphal of this verb occurs only here and in Gen 8:2 , where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.


Heb “my voice.”


The imperfect verbal form is used here to express the psalmist’s request.


Heb “workers of wickedness.”


Heb “who.” A new sentence was started here in the translation for stylistic reasons.


Heb “a bitter word.”


The psalmist uses the singular because he is referring to himself here as representative of a larger group.


Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.


Heb “they give strength to themselves, an evil matter [or “word”].”


Heb “they report about hiding.”


Heb “they say.”


If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).


Heb “search out, examine,” which here means (by metonymy) “devise.”


The MT has תַּמְנוּ ( tamnu , “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם ( tamam ). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ ( tomnu , “they hide”), a Qal perfect third common plural form from the verbal root טָמַן ( taman ).


Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.


Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.


The prefixed verb with vav ( ו ) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10 ) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6 ). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111. w .


The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.


The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).


The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10 ). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’ al ) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם ( vayyakhshilemo ’ aley lÿshonam , “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל ( kashal ) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.


The Hitpolel verbal form is probably from the root נוּד ( nud ; see HALOT 678 s.v. נוד ), which is attested elsewhere in the Hitpolel stem, not the root נָדַד ( nadad , as proposed by BDB 622 s.v. I נָדַד ), which does not occur elsewhere in this stem.


Many medieval Hebrew mss read וַיִּרְאוּ ( vayyir ’ u , “and they will see”) instead of וַיִּירְאוּ ( vayyirÿ ’ u , “and they will proclaim”).


Heb “the work of God,” referring to the judgment described in v. 7 .


Heb “upright in heart.”


That is, about the Lord ’s accomplishments on their behalf.


Heb “O one who hears prayer.”


Heb “to you all flesh comes.”


Heb “the records of sins are too strong for me.”


Or “make atonement for.”


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; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15 ).


Heb “[whom] you bring near [so that] he might live [in] your courts.”


Or “temple.”


Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”


Heb “a source of confidence [for] all the ends of the earth.” sn All the ends of the earth trust in you . This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.


Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם ( yam , “sea”) to יָמִים ( yamim , “seas”), or emend the plural form רְחֹקִים ( rÿkhoqim , “far”) to the singular רָחֹק ( rakhoq ). In this case the final mem ( ם ) could be treated as dittographic; note the mem on the beginning of the first word in v. 6 .


Heb “[the] one who establishes [the] mountains by his power.”


Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”


Heb “the roar of the seas.”


Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5 ) he performs in the earth.


Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.


The verb form is a Polel from שׁוּק ( shuq , “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13 , where it is used in the Hiphil stem and means “overflow.”


Heb “you greatly enrich it.”


Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).


The pronoun apparently refers to the people of the earth, mentioned in v. 8 .


Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.


Heb “saturating” [the form is an infinitive absolute].


Heb “flatten, cause to sink.”


Heb “trenches,” or “furrows.”


Heb “soften it,” that is, the earth.


Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.


Heb “your good,” which refers here to agricultural blessings.


Heb “and your paths drip with abundance.”


Heb “drip.”


That is, with rich vegetation that brings joy to those who see it.


Heb “his name,” which here stands metonymically for God’s reputation.


Heb “make honorable his praise.”


See Deut 33:29 ; Ps 81:15 for other uses of the verb כָּחַשׁ ( kakhash ) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24 ).


Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).


Or “see.”


Or “acts” (see Ps 46:8 ).


Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25 ; Pss 89:7; 96:4 ; Zeph 2:11 ), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”


Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר ( nahad ) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4 ). So this line may also refer to the Red Sea crossing (cf. NEB).


The adverb שָׁם ( sham , “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).


Heb “[the] one who rules.”


Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.


The verb form is jussive (note the negative particle אַל , ’ al ). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition - לְ ( lamed ) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.


Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).


Heb “cause the voice of his praise to be heard.”


Heb “the one who places our soul in life.”


Or “indeed.”


Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20 .


Heb “you placed suffering on our hips.” The noun מוּעָקָה ( mu ’ aqah , “suffering”) occurs only here in the OT.


The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה ( rÿvakhah , “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).


Heb “all of the fearers of God.”


Heb “to him [with] my mouth I called.”


Heb “and he was extolled under my tongue.” The form רוֹמַם ( romam ) appears to be a polal (passive) participle from רוּם ( rum , “be exalted”), but many prefer to read רוֹמָם , “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם .


Heb “sin if I had seen in my heart.”


Heb “blessed [be] God.”


Or “who.” In a blessing formula after בָּרוּךְ ( barukh , “blessed be”) the form אֲשֶׁר (’ asher ), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.


Heb “did not turn aside my prayer and his loyal love with me.”


Or “have mercy on us.”


The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר ( ya ’ er ) in the next line.


Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with - לְ ( lamed ) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ ( derekh , “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.


Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4 a are understood as jussives in this call to praise.


Or “peoples.”


Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).


Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.


The prefixed verb forms in vv. 6 b-7a are understood as jussives.


Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav ( ו ) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”


Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.


Heb “those who hate him.”


Heb “as smoke is scattered, you scatter [them].”


By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2 ).


Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4 .)


Traditionally the Hebrew term עֲרָבוֹת (’ aravot ) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33 , which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26 ), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’ aravah , “cloud”) is cognate with Akkadian urpatu / erpetu and with Ugaritic ’ rpt . The phrase rkb ’ rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.


Heb “in the Lord his name.” If the MT is retained, the preposition - בְ ( bet ) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ ( ki yah shÿmo , “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet ( ב ) and kaf ( כ ) and haplography of yod ( י ).


Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.


Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.


Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.


Or “in a parched [land].” sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.


Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39 ; 2 Sam 5:24 ).


Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.


The verb נוּף ( nuf , “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).


Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40 ). Some take “your inheritance” with what follows, but the vav ( ו ) prefixed to the following word (note וְנִלְאָה , vÿnil ’ ah ) makes this syntactically unlikely.


Heb “it [is],” referring to God’s “inheritance.”


Heb “it,” referring to God’s “inheritance.”


The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה ( khayah ) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” ( HALOT 310 s.v. III * הַיָּה ). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9 , the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ ( yashvu-vah , “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9 b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”


Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.


Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12 ).


The verbal repetition draws attention to the statement.


The Hebrew form appears to be the construct of נוּה ( nuh , “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11 b.


Or “if.”


The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.


Heb “and her pinions with the yellow of gold.” sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12 b).


The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.


The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10 ).


The verb form appears to be a Hiphil jussive from שָׁלַג ( shalag ), which is usually understood as a denominative verb from שֶׁלֶג ( sheleg , “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10 ), or the image of a snow-capped mountain suggests grandeur. sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.


Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”


The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”


The meaning of the Hebrew verb רָצַד ( ratsad ), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד ).


Perhaps the apparent plural form should be read as a singular with enclitic mem ( ם ; later misinterpreted as a plural ending). The preceding verse has the singular form.


Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.


The Hebrew particle אַף (’ af ) has an emphasizing function here.


The word “there” is supplied in the translation for clarification.


Heb “thousands of [?].” The meaning of the word שִׁנְאָן ( shin ’ an ), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן ( sha ’ anan , “at ease”) and be translated here “held in reserve.”


The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’ adonay ba ’ missinay ; see BHS note b-b and Deut 33:2 ).


Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.


Heb “you have taken captives captive.”


Or “gifts.”


Or “among.”


Heb “so that the Lord God might live [there].” Many take the infinitive construct with - לְ ( lamed ) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ , though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16 , which also affirms emphatically that the Lord lives in Zion.


Heb “blessed [be] the Lord.”


It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.


Heb “and to the Lord , the Lord, to death, goings out.”


Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.


That is, the enemies mentioned in v. 21 . Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.


Some (e.g. NRSV) prefer to emend מָחַץ ( makhats , “smash; stomp”; see v. 21 ) to רָחַץ ( rakhats , “bathe”; see Ps 58:10 ).


Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”


The subject is probably indefinite, referring to bystanders in general who witness the procession.


The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.


Heb “after [are] the stringed instrument players.”


Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי ( bÿmiqra ’ ey , “in the assemblies of [Israel]”).


The MT reads רִגְמָתָם ( rigmatam ), which many derive from רָגַם ( ragam , “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.


Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26 ).


Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The Hebrew verb גָּעַר ( ga ’ ar ) 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 such as 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 Ps 106:9 and Nah 1:4 , as well as the related noun in Job 26:11 ; Pss 18:15; 76:6; 104:7 ; Isa 50:2; 51:20; 66:15 .


Heb “an assembly of bulls, with calves of the nations.”


Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס ( rafas , “to trample”). The Hitpael of this verb appears only here and in Prov 6:3 , where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural ( מִתְרַפִּם , mitrapim ) and understand “bulls” or “calves” as the subject.


Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי ( ratsey ) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף ( betser vÿkhasef , “[with] gold and silver”).


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


The verb בָּזַר ( bazar ) is an alternative form of פָּזַר ( pazar , “scatter”).


This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן ; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן ; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים ( hashmannim , “the robust ones,” i.e., leaders).


Heb “Cush.”


Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).


Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” ( שְׁמֵי [ shÿmey , “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם ( bashamayim miqqedem , “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.


Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9 , as well as Deut 33:26 ).


Heb “give strength to God.”


Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ ( miqdash , “holy places”) perhaps refers to the temple precincts (see Ps 73:17 ; Jer 51:51 ).


Heb “the God of Israel, he.”


Heb “blessed [be] God.”


Heb “according to lilies.” See the superscription to .


Heb “and there is no place to stand.”


Heb “have entered.”


Or perhaps “raw”; Heb “burned; enflamed.”


Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.


Heb “[with] a lie.” The Hebrew noun שֶׁקֶר ( sheqer , “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19 ).


The Hebrew verb עָצַם (’ atsam ) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב ( ravav , “be many”).


Heb “that which I did not steal, then I restore.” Apparently אָז (’ az , “then”) is used here to emphasize the verb that follows. sn They make me repay what I did not steal . The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.


Heb “you know my foolishness.”


Heb “O Master, Lord of hosts.” Both titles draw attention to God’s sovereign position.


Heb “carry, bear.”


Heb “on account of you.”


Heb “and shame covers my face.”


Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”


Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.


Or “devotion to.”


Heb “the insults of those who insult you fall upon me.” sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.


Heb “and it becomes insults to me.”


Heb “and I am an object of ridicule to them.”


Heb “the mocking songs of the drinkers of beer.”


Heb “as for me, [may] my prayer be to you, O Lord , [in] a time of favor.”


Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”


Heb “let me be delivered.”


Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23 ).


Heb “do not let the well close its mouth upon me.”


Or “pleasant”; or “desirable.”


Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9 ) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14 ).


Or “quickly.”


Heb “come near my life and redeem it.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14 ).


Heb “before you [are] all my enemies.”


Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.


The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ ( nush ), which some consider an alternate form of אָנַשׁ (’ anash , “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה ( va ’ e ’ onshah , “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15 , where it is used to describe David’s sick child.


Heb “wait.”


Heb “and I wait for sympathy, but there is none.” The form נוּד ( nud ) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד ( nad , “one who shows sympathy”). The verb נוּד ( nud ) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19 .


According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”


Heb “and to the friends for a snare.” The plural of שָׁלוֹם ( shalom , “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים ( ulÿshillumim , “and for retribution”). In this case the noun stands parallel to פַּח ( pakh , “trap”) and מוֹקֵשׁ ( moqesh , “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).


Heb “may their eyes be darkened from seeing.”


Heb “make their hips shake continually.”


Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.


Heb “the rage of your anger.” The phrase “rage of your anger” 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.