Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4 ; Job 21:14 ; Ps 67:2 ; Isa 42:16 ; Jer 5:4-5 ). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10 ), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ ( yodea ’, “knows”) has here a characteristic durative force.


Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life ( Ps 146:9 ; Prov 4:19 ; Jer 12:1 ) or their sinful behavior ( Prov 12:26; 15:9 ). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).


The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.


The Hebrew verb רָגַשׁ ( ragash ) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.


The interrogative לָמָּה ( lamah , “why?”) is understood by ellipsis in the second line.


Or “peoples” (so many English versions).


The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה ( hagah ), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12 ; Prov 24:2 ).


Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.


Or “conspire together.” The verbal form is a Niphal from יָסַד ( yasad ). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד , sud ).


Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7 ).


The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.


Heb “their (i.e., the Lord ’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.


Heb “throw off from us.”


Heb “sitting.” The Hebrew verb יָשַׁב ( yashav ) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1 ).


As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.


Or “scoffs at”; “derides”; “mocks.”


The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).


The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”


Or perhaps “consecrated.”


The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.


Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).


The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15 , assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה ( ra ’ ah , “to shepherd”) rather than רָעָע ( ra ’ a ’, “to break”). But the presence of נָפַץ ( nafats , “to smash”) in the next line strongly favors the MT vocalization.


The Hebrew term שֵׁבֶט ( shevet ) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.


The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.


The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.


Traditionally, “rejoice with trembling” (KJV). The verb גִּיל ( gil ) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה , yir ’ ah , “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה ( rÿ ’ adah , “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15 ; Job 4:14 ; Pss 48:6; 55:5; 104:32 ; Isa 33:14 ; Dan 10:11 ) or at least great emotional distress ( Ezra 10:9 ). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5 . “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5 , see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.


Traditionally, “kiss the son” (KJV). But בַּר ( bar ) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11 b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו ( bir ’ adah nashÿqu lÿraslayv , “in trembling kiss his feet”). It makes better sense to understand בַּר ( bar ) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11 ). The verb נָשַׁק ( nashaq , “kiss”) refers metonymically to showing homage (see 1 Sam 10:1 ; Hos 13:2 ). The exhortation in v. 12 a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East , 2:62).


Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11 ).


The implied subject of the verb is the Lord , mentioned in v. 11 . Elsewhere the subject of this verb is consistently the Lord , suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East , 1:209).


Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ ( derekh , “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”


Or “burns.” The Lord ’s anger is compared here to fire, the most destructive force known in ancient Israel.


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; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15 ).


The Hebrew term מָה ( mah , “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).


Heb “there is no deliverance for him in God.”


Heb “a shield round about me.”


Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.


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


The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ ו ] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4 a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8 .) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.


The three verbal forms that appear in succession here (perfect + vav [ ו ] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord , he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep.


Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3 ). Another option is to take the verb as a preterite, “for the Lord protected me.” In this case, the psalmist focuses specifically on the protection God provided while he slept.


The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.


Or perhaps “troops.” The Hebrew noun עָם (’ am ) sometimes refers to a military contingent or army.


Heb “who all around take a stand against me.”


In v. 2 the psalmist describes his enemies as those who “confront” him ( קָמִים [ qamim ], literally, “rise up against him”). Now, using the same verbal root ( קוּם , qum ) he asks the Lord to rise up ( קוּמָה , qumah ) in his defense.


Elsewhere in the psalms the particle כִּי ( ki ), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8 ). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159 ]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).


If the particle כִּי ( ki ) is taken as explanatory, then the perfect verbal forms in v. 7 b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6 ) and after this (v. 8 ). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.


In the psalms the Hebrew term רְשָׁעִים ( rÿsha ’ im , “wicked”) describes people who are proud, practical atheists ( Ps 10:2, 4, 11 ) who hate God’s commands, commit sinful deeds, speak lies and slander ( Ps 50:16-20 ), and cheat others ( Ps 37:21 ). They oppose God and his people.


Heb “to the Lord [is] deliverance.”


Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5 ).


Heb “God of my righteousness.”


Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his 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 as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8 ). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.


Or “show me favor.”


Heb “sons of man.”


Heb “how long my honor to shame?”


The interrogative construction עַד־מֶה (’ ad-meh , “how long?”), is understood by ellipsis in the second line.


Heb “emptiness.”


Heb “a lie.” Some see the metonymic language of v. 2 b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1 ) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.


Heb “and know that.”


Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד ( khasid ; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10 ).


Heb “hears.”


Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ ( dommu ) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם ( damam , “be quiet”); cf. NIV, NRSV “be silent.”


Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19 .


Heb “lift up upon us the light of your face, Lord .” The verb נסה is apparently an alternate form of נשׂא , “lift up.” See GKC 217 §76. b . The idiom “light of your face” probably refers to a smile (see Eccl 8:1 ), which in turn suggests favor and blessing (see Num 6:25 ; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15 ; Dan 9:17 ). sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.


Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”


Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”


Heb “in peace at the same time I will lie down and sleep.”


Heb “for you, Lord , solitarily, securely make me dwell.” The translation understands לְבָדָד ( lÿvadad ) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord , make me secure.”


The meaning of the Hebrew word נְחִילוֹת ( nÿkhilot ), which occurs only here, is uncertain. Many relate the form to חָלִיל ( khalil , “flute”).


Heb “my words.”


The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “ Lord , in the morning hear me.”


Heb “my voice.”


Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7 .


Heb “and I will watch.”


Or “for.”


Heb “not a God [who] delights [in] wickedness [are] you.”


The Hebrew text has simply the singular form רע , which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).


Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so. sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See .


Heb “before your eyes.”


Heb “all the workers of wickedness.”


The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.


Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.


The imperfect verbal form highlights the Lord ’s characteristic attitude toward such individuals.


Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ ish , “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6 a.


Heb “in fear [of] you.” The Hebrew noun יִרְאָה ( yir ’ ah , “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”


God’s providential leading is in view. His צְדָקָה ( tsÿdaqah , “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.


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


Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).


Or “certainly.”


Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6 . The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”


Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9 b, see the note on the word “it” at the end of the verse.


Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9 b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.


Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2 . The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9 b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6 ). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise. sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8 ), because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin.


Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.


Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.


Or “banish them.”


The Hebrew noun used here, פֶּשַׁע ( pesha ’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).


The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.


Or perhaps more hyperbolically, “forever.”


As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.


Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ ( sakhakh , “cover, shut off”). The imperfect expresses the psalmist’s wish or request.


Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132 ; Isa 56:6 .


The vav ( ו ) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).


Or “For.”


Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.


Or “innocent.” The singular form is used here in a collective or representative sense.


Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.


Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”


Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.


The meaning of the Hebrew term שְׁמִינִית ( shÿminit , “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21 .


Or “show me favor.”


Normally the verb בָּהַל ( bahal ) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10 ). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.


Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ ( nefesh , “being”) is often equivalent to a pronoun in poetic texts.


Heb “and you, Lord , how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?


Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ ( nefesh , “being”) is often equivalent to a pronoun in poetic texts.


Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר ( zekher , “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12 . “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.


The rhetorical question anticipates the answer, “no one.” sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention ( Pss 30:9; 88:10-12 ; Isa 38:18 ). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!


Heb “I cause to swim through all the night my bed.”


Heb “with my tears my bed I flood/melt.”


The Hebrew text has the singular “eye” here.


Or perhaps, “are swollen.”


Or perhaps, “grow old.”


Heb “all [you] workers of wickedness.” See Ps 5:5 .


The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.


The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.


Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the Lord to turn the tables and cause his enemies to know what absolute terror feels like.


The precise meaning of the Hebrew term שִׁגָּיוֹן ( shiggayon ; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה ( shagah , “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן ). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1 , where it occurs in the plural.


Or “on account of.”


The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5 , but the psalmist returns to the plural in v. 6 . The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9 .


Heb “my life.” The pronominal suffix attached to נֶפֶשׁ ( nefesh ) is equivalent to a personal pronoun. See Ps 6:3 .


Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.


Heb “if I have done this.”


Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.


Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי ( sholÿmi , “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.


Heb “or rescued my enemy in vain.” The preterite with vav ( ו ) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ ( khalats ) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ ( lakhats , “oppress”). Most construe the adverb רֵיקָם ( reqam , “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי ( tsorÿriy , “my enemy”) to צוֹרְרוֹ ( tsorÿro , “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “ Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem ( ם ) on רֵיקָם as enclitic, and (3) takes רִיק ( riq ) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3 ; 2 Chr 13:7 . In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.


The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63. n ). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4 , he pronounces an imprecation on himself for rhetorical effect.


Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.


Heb “and may he trample down to the earth my life.”


Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי ( khÿvodiy , “my honor”) to כְבֵדִי ( khÿvediy , “my liver” as the seat of life), but the term כְבוֹדִי ( khÿvodiy ) is to be retained since it probably refers to the psalmist’s dignity or honor.


Heb “in your anger.”


Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’ avrot , “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30 .


Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’ eliy , “my God”) instead of אֵלַי (’ elay , “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט ( mishpat , “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ ( tsivvita , “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.


Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”


Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה ( shuvah , “return”) to שֵׁבָה ( shevah , “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.


Heb “judge me, O Lord , according to my innocence.”


Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.


The Hebrew form עָלָי (’ alay ) has been traditionally understood as the preposition עַל (’ al , “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’ alah , “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל , though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends , 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.


In the psalms the Hebrew term רְשָׁעִים ( rÿsha ’ im , “wicked”) describes people who are proud, practical atheists ( Ps 10:2, 4, 11 ) who hate God’s commands, commit sinful deeds, speak lies and slander ( Ps 50:16-20 ), and cheat others ( Ps 37:21 ). They oppose God and his people.


The prefixed verbal form is a jussive, expressing an imprecation here.


Or “the godly” (see Ps 5:12 ). The singular form is collective (see the plural “upright in heart” in v. 10 ), though it may reflect the personal focus of the psalmist in this context.


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


For other uses of the verb in this sense, see Job 7:18 ; Pss 11:4; 26:2; 139:23 .


Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.


Traditionally, “my shield is upon God” (cf. NASB). As in v. 8 , עַל (’ al ) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.


Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11 ).


Heb “God (the divine name אֵל [’ el ] is used) is angry during all the day.” The verb זֹעֵם ( zo ’ em ) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.


Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16 ).


Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.


Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.


Heb “and for him he prepares the weapons of death.”


Heb “his arrows into flaming [things] he makes.”


Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.


The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.


Heb “his harm [i.e., the harm he conceived for others, see v. 14 ] returns on his head.”


Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”


Heb “according to.”


Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “ Lord 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 .


The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.


The plural form of the title emphasizes the Lord ’s absolute sovereignty.


Or “awesome”; or “majestic.”


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


Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” ( αἶνος , ainos ) in place of “strength” ( עֹז , ’ oz ); cf. NIV, NCV, NLT.


Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם ( naqam ) also occurs in Ps 44:16 .


Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.


Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’ enosh , “man”) is used here in a collective sense and refers to the human race.


Heb “remember him.”


Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19 ; Ps 146:3 ; Isa 51:12 .


The two imperfect verbal forms in v. 4 describe God’s characteristic activity.


Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר ( khasar , “to decrease, to be devoid”) is used only here and in Eccl 4:8 , where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav ( ו ) consecutive either carries on the characteristic nuance of the imperfect in v. 5 b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111. m ). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27 ). The psalmist does appear to allude to Gen 1:26-27 , where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26 ). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’ elohim , “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5 , where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22 , where God says, “the man has become like one of us . ”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6 . The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7 ).


Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.


Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”


The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30 ).


Heb “under his feet.” sn Placed everything under their authority . This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30 .


Heb “and also the beasts of the field.”


Heb “paths.”


Or “awesome, majestic.”


The meaning of the Hebrew term עַלְמוּת (’ almut ) is uncertain. Some mss divide the form into עַל מוּת (’ al mut , “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’ al ’ alumot , “according to alumoth ”). The phrase probably refers to a particular tune or musical style.


Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title ( עֶלְיוֹן , ’ elyo / ) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2 .


Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.


Heb “for you accomplished my justice and my legal claim.”


Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7 ). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).


The verb גָּעַר ( ga ’ ar ) is often understood to mean “rebuke” and in this context taken to refer to the Lord ’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10 ; Ruth 2:16 ; Zech 3:2 ). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9 ; and Nah 1:4 , as well as the related noun in Job 26:11 ; Pss 18:15; 76:6; 104:7 ; Isa 50:2; 51:20; 66:15 .


The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” ( רְשָׁעִים , rÿsha ’ im ) are typically proud, practical atheists ( Ps 10:2, 4, 11 ) who hate God’s commands, commit sinful deeds, speak lies and slander ( Ps 50:16-20 ), and cheat others ( Ps 37:21 ). In this context the hostile nations who threaten Israel/Judah are in view.


Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).


Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’ oyev , “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה ( yÿhvah , “the Lord ”) in v. 7 .


Heb “you uprooted cities.”


Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5 ), not the cities (the Hebrew noun עָרִים [’ arim , “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).


The construction vav ( ו ) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6 ).


Heb “sits” (i.e., enthroned, see v. 4 ). The imperfect verbal form highlights the generalization.


Heb “he establishes for justice his throne.”


Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).


Following the imperfect in v. 9 , the construction vav ( ו ) conjunctive + shortened form of the prefixed verb הָיָה ( hayah ) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20 .


Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ ( dakh , “oppressed”) is collective here.


Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).


Heb “and the ones who know your name trust in you.” The construction vav ( ו ) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8 . “To know” the Lord ’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14 , where “knowing” the Lord ’s “name” is associated with loving him.


Heb “the ones who seek you.”


Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4 ). Another option is to translate as “lives” or “dwells.”


Heb “declare among the nations his deeds.”


Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים ( damim , “shed blood”) occurs only here as the object of דָּרַשׁ ( darash ); the singular form דָּם ( dam , “blood”) appears with the verb in Gen 9:5; 42:22 ; Ezek 33:6 . “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.


Heb “did not forget.”


Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.


The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.


Or “show me favor.”


Heb “see my misery from the ones who hate me.”


Heb “one who lifts me up.”


Or “so that I might.”


Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.


Heb “in your deliverance.”


Heb “sank down.”


Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע ( rasha ’, “wicked”) is collective or representative here (see vv. 15, 17 ). The form נוֹקֵשׁ ( noqesh ) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ ( naqash ), but the form should be emended to נוֹקַשׁ ( noqash ), a Niphal perfect from יָקַשׁ ( yaqash ).


This is probably a technical musical term.


Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord ’s victory over the psalmist’s enemies. See v. 3 .


The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).


Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19 ; Judg 3:7 ; 1 Sam 12:9 ; Isa 17:10 ; Jer 3:21 ; Ps 44:20 ). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.


Or “forgotten.”


Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.


Or “prevail.”


Heb “place, Lord , terror with regard to them.” The Hebrew term מוֹרָה ( morah , “terror”) is an alternative form of מוֹרָא ( mora ’; a reading that appears in some mss and finds support in several ancient textual witnesses).


Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).


Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע ( rasha ’, “wicked”) and עָנִי (’ aniy , “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.


The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.


Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).


The translation assumes כִּי ( ki ) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).


The representative or typical evildoer is described in vv. 3-11, 13, 15 . Since the singular form predominates in these verses, it has been retained in the translation.


Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’ al ) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל ( halal ) in Ps 119:164 and Ezra 3:11 ). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.


The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע ( batsar ) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27 ; Jer 6:13; 8:10 ; Hab 2:9 .


The verb בָּרַךְ ( barakh ) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” ( 1 Kgs 21:10, 13 ; Job 1:5-11; 2:5-9 ). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.


The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.


Another option is to translate, “he blesses one who robs others, [but] he curses the Lord .” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ ( barakh ), which is understood in its usual sense of “bless.”


Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11 ).


Heb “they are firm, his ways, at every time.” The verb חַיִל ( khayil , “be firm, be strong”) occurs only here and in Job 20:21 , where it has the sense “endure.”


Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם ( marom , “height”) to סָרוּ ( saru , “[your judgments] are turned aside”), the final mem ( ם ) being dittographic (note the initial mem on the immediately following word [ מִשְׁפָּטֶיךָ , mishÿfatekha , “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.


Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ ( yafiakh ) from the root יָפַח ( yafakh , “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ ( yafeakh , “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9 , and Hab 2:3 ). The verb, however, is not clearly attested.


Heb “he says in his heart/mind.”


Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.


Heb “who, not in calamity.” If אֲשֶׁר (’ asher ) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’ osher , “happiness”; see HALOT 99 s.v. אֹשֶׁר ); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר , see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).


Heb “[with] a curse his mouth is full, and lies and injury.”


Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10 . They also appear in proximity in Pss 7:14 and 55:10 .


Heb “he sits in the ambush of the villages.”


Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9 ) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.


Or “in its den.”


The verb, which also appears in the next line, occurs only here and in Judg 21:21 .


The singular form is collective (see v. 10 ) or refers to the typical or representative oppressed individual.


Or “when he [i.e., the wicked man] pulls in his net.” sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.


Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word ( יִדְכֶּה , yidekeh ) is an otherwise unattested Qal form of the verb דָּכָה ( dakhah , “crush”). (The Qere [marginal] form is imperfect; the consonantal text [ Kethib ] has the perfect with a prefixed conjunction vav [ ו ].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal ( יִדָּכֶה , yiddakheh ). The phrase בַּעֲצוּמָיו ( ba ’ atsumayv , “into his strong [ones]”), poses interpretive problems. The preposition - בְּ ( bet ) follows the verb נָפַל ( nafal , “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net ( רֶשֶׁת , reshet ), as does Ps 141:10 (where the plural of מִכְמָר [ mikhmar , “net”] is used). A hunter’s net ( רֶשֶׁת ), is associated with snares ( פַּח [ pakh ], מֹקְשִׁים , [ moqÿshim ]) and ropes ( חֲבָלִים , khavalim ) in Ps 140:5 . The final word in the verse ( חֶלְכָּאִים ( khelka ’ im , “unfortunate [ones]”) may be an alternate form of חֵלְכָח ( khelkhakh , “unfortunate [one]”; see vv. 8, 14 ). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים ( khel ka ’ im , “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’ aniy ] in v. 9 ).


Heb “he says in his heart.” See v. 6 .


Heb “God forgets, he hides his face, he never sees.”


Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying ( Pss 28:2; 134:2 ) or making an oath ( Ps 106:26 ), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21 ). Note v. 15 , where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.


The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.


Heb “he says in his heart” (see vv. 6, 11 ). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”


Here the wicked man addresses God directly.


Heb “you will not seek.” The verb דָרַשׁ ( darash , “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”


Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”


If the preceding perfect is taken as generalizing, then one might understand כִּי ( ki ) as asseverative: “indeed, certainly.”


Here the imperfect emphasizes God’s typical behavior.


Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.


Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב ( ya ’ azov ) here has the nuance “entrust” (see Gen 39:6 ; Job 39:11 ); the direct object (“[his] cause”) is implied.


Or “help.”


Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם ( yatom ) refers to one who has lost his father (not necessarily his mother, see Ps 109:9 ). sn The fatherless . Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9 ; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21 ).


Heb “you seek his wickedness.” As in v. 13 , the verb דָרַשׁ ( darash , “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.


Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל ( bal ), which is used as a negative particle in vv. 4, 6, 11, 18 , as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13 .


Heb “the Lord is king forever and ever.”


Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.” sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of with (see Ps 9:5, 15, 19 ).


Heb “desire.”


Heb “you make firm their heart, you cause your ear to listen.”


Heb “to judge (on behalf of),” or “by judging (on behalf of).”


Heb “crushed.” See v. 10 .


Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’ enosh , “man”) refers here to the wicked nations (v. 16 ). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.


The Hebrew perfect verbal form probably refers here to a completed action with continuing results.


The pronominal suffix attached to נֶפֶשׁ ( nefesh ) is equivalent to a personal pronoun. See Ps 6:3 .


In the psalms the “wicked” ( רְשָׁעִים , rÿsha ’ im ) are typically proud, practical atheists ( Ps 10:2, 4, 11 ) who hate God’s commands, commit sinful deeds, speak lies and slander ( Ps 50:16-20 ), and cheat others ( Ps 37:21 ). They oppose God and threaten his people ( Ps 3:8 ).


The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.


Heb “a bow.”


Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11 ).


The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends , 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת ).


The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.


Because of the royal imagery involved here, one could translate “lofty palace.” The Lord ’s heavenly temple is in view here (see Mic 1:2-4 ).


The two Hebrew imperfect verbal forms in this verse describe the Lord ’s characteristic activity.


Heb “eyelids.”


For other uses of the verb in this sense, see Job 7:18 ; Pss 7:9; 26:2; 139:23 .


Heb “test the sons of men.”


Heb “examines,” the same verb used in v. 4 b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12 ).


The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2 .


Heb “his [very] being.” A נֶפֶשׁ ( nefesh , “being, soul”) is also attributed to the Lord in Isa 1:14 , where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.


Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים ( rÿsha ’ im , “wicked [ones]”) in vv. 2 and 6 .


The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23 ). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57 .


The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים ( pakhim , “traps, snares”) should be emended to פַּחֲמֵי ( pakhamey , “coals of [fire]”). The rare noun פֶּחָם ( pekham , “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16 .


Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת ( zil ’ afot ) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה ) or simply “rage” ( HALOT 272 s.v. זַלְעָפָה ). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16 ).


Or “for.”


Or “righteous.”


Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5 ). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת ( tsÿdaqot ) as referring to God’s acts of justice (see Ps 103:6 ). In this case one could translate, “he loves to do just deeds.”


Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145. b ). Another possibility is that the plural verb יֶחֱזוּ ( yekhezu ) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה ( ra ’ ah ), not חָזָה ( khazah ), is used]). On the form פָנֵימוֹ ( fanemo , “his face”) see GKC 300-301 §103. b , n. 3.


The meaning of the Hebrew term שְׁמִינִית ( shÿminit ) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21 .


The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” ( חָסִיד , khasid ) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10 ).


Or “have come to an end.”


Heb “the faithful [ones] from the sons of man.”


Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.


Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21 ; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23 ; Isa 30:10 ). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123. f , IBHS 116 §7.2.3c, and Deut 25:13 , where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3 .) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”


The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12 ). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57 .


Heb “a tongue speaking great [things].”


Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3 .


Heb “to our tongue we make strong.” The Hiphil of גָבַר ( gavar ) occurs only here and in Dan 9:27 , where it refers to making strong, or confirming, a covenant. Here in the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition - לְ ( l ) prefixed to “our tongue” may be dittographic.


Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’ et , “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3 .a.


The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.


Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death ( 79:11; 102:20 ). The related verb is used of the painful groaning of those wounded in combat ( Jer 51:52 ; Ezek 26:15 ) and of the mournful sighing of those in grief ( Ezek 9:4; 24:17 ).


Heb “I will rise up.”


Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew ( יָפִיחַ לוֹ , yafiakh lo ) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ , puakh , “pant”) as יָפֵחַ ( yafeakh ), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.


Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2 ).


Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק ( mÿzuqqaq , “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם ( shiv ’ atayim , “seven times”), see Gen 4:15, 24 ; Ps 79:12 ; Prov 6:31 ; Isa 30:26 .


The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’ imarot , “words”) in v. 6 , because that term is feminine gender.


Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123. f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר ( dor , “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2 ). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.


Heb “the wicked walk all around.” One could translate v. 8 a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8 a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב ( saviv , “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.


Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת ( zulut , “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”


Heb “will you forget me continually.”


Heb “How long will I put counsel in my being?”


Heb “[with] grief in my heart by day.”


Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”


Heb “see.”


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


Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”


Heb “or else.”


The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5 .


Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.


The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.


Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל ( gamal ’ al ) means “to repay,” here in a positive sense.


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 make a deed evil.” 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.


Heb “everyone turns aside.”


Heb “together they are corrupt.”


Heb “there is none that does good.”


Heb “all the workers of wickedness.” See Pss 5:5; 6:8 .


Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) 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. 5-7 ).


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.


Heb “for God is with a godly generation.” The Hebrew noun דּוֹר ( dor , “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.


Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).


It is unlikely that כִּי ( ki ) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).


Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ ani , “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).


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 “Who may live as a resident alien in your tent?”


Heb “one who walks blamelessly.”


Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.


Heb “he does not slander upon his tongue.” For another example of רָגַל ( ragal , “slander”) see 2 Sam 19:28 .


Or “his fellow.”


Heb “and he does not lift up an insult against one who is near to him.”


Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס ( nim ’ as , “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.


Heb “those who fear the Lord .” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1 ; Prov 14:2 .


Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17 .


Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8 ; Deut 16:19; 27:25 ; 1 Sam 8:3 ; Ezek 22:12 ; Prov 17:23 .


Heb “does these things.”


The precise meaning of the Hebrew term מִכְתָּם ( mikhtam ) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”


Heb “my good [is] not beyond you.” For the use of the preposition עַל (’ al ) in the sense of “beyond,” see BDB 755 s.v. 2 .


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


Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’ atsÿvotam , “troubles”) appears to be a plural form of עַצֶּבֶת (’ atsÿvet , “pain, wound”; see Job 9:28 ; Ps 147:3 ). Because idolatry appears to be in view (see v. 4 b), some prefer to emend the noun to עַצְּבִים (’ atsÿvim , “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’ akherim , “others”). (The final mem [ ם ] could have been lost by haplography; note the mem [ מ ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’ elohim ’ akherim , “other gods”). (In Isa 42:8 the singular form אַחַר (’ akher , “another”) is used of another god.) The verb מָהַר ( mahar ) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15 , where the denominative verb מָהֹר ( mahor , “purchase [a wife]”) appears; cf. the related noun מֹהַר ( mohar , “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”


Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3 . However, if we emend אֲחֵר (’ akher , “another”) to the plural אֲחֵרִים (’ akherim , “other [gods]”) in v. 4 , the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.


Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7 ; Deut 5:11 ). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.


Heb “O Lord , the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5 ). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.


Heb “you take hold of my lot.” The form תּוֹמִיךְ ( tomikh ) should be emended to a participle, תוֹמֵךְ ( tomekh ). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6 ). As in the previous line, land represents security and economic stability, thus “you make my future secure.”


Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל , see BDB 758 s.v. II.8. Extending the metaphor used in v. 5 , the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.


Heb “bless,” that is, “proclaim as worthy of praise.”


Or “because.”


Or “counsels, advises.”


Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2 ). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.


Heb “I set the Lord before me continually.” This may mean that the psalmist is aware of the Lord ’s presence and sensitive to his moral guidance (see v. 7 ), or that he trusts in the Lord ’s protection (see the following line).


Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי ( kÿvodiy , “my glory”) 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 30:12; 57:9; 108:1 , as well as H. W. Wolff, Anthropology of the Old Testament , 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends , 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”


Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.


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


A “faithful follower” ( חָסִיד [ khasid ], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10 ). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.


That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1 ) and prevent him from dying. sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus ( Acts 2:25-29 ). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead ( Acts 2:30-33 ). Paul seems to concur with Peter in this understanding (see Acts 13:35-37 ). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament , 292-95.


The Hebrew word שָׁחַת ( shakhat , “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4 ). Note the parallelism with the previous line.


Heb “cause me to know”; or “cause me to experience.”


This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24 .


Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה ( simkhah , “joy”) occurs only here and in Ps 45:15 . It may emphasize the degree of joy experienced.


Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים ( na ’ im , “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11 ).


Heb “hear, Lord , what is just.”


Heb “From before you may my justice come out.” The prefixed verbal form יָצָא ( yatsa ’) could be taken as an imperfect, but following the imperatives in v. 1 , it is better understood as a jussive of prayer.


Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)


Heb “you tested my heart.”


Heb “you visited [at] night.”


Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי ( zammotiy ) is a Qal perfect, first person singular from the root זָמַם ( zamam , “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי ( zimmatiy , “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת ( zimmot , “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28 ). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.


Heb “with regard to the deeds of man[kind].”


Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).


Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113. gg ). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.


Heb “my footsteps do not stagger.”


Heb “Turn your ear toward me.”


Heb “my word.”


Heb “Set apart faithful acts.”


Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver. sn Those who look to you for protection from their enemies . “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord ( Pss 5:11-12; 31:17-20; 34:21-22 ).


Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת ( bat , “daughter”) should probably be emended to בָּבַת ( bavat , “pupil”). See Zech 2:12 HT ( 2:8 ET) and HALOT 107 s.v. * בָּבָה .


Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8 . The words “protect me” are supplied in the translation for stylistic reasons.


Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.


Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ ( bÿnefesh ) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23 ; Prov 7:23 ; Lam 5:9 ).


Heb “their fat they close.” The Hebrew term חֵלֶב ( khelev , “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ ( khelev libbamo , “fat of their heart[s]; cf. Ps 119:70 , “their heart is insensitive like fat”). This assumes haplography of the לב ( lamed-bet ) consonantal sequence.


Heb “[with] their mouth they speak with arrogance.”


Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ ishÿruni , “they attack me”) from the verbal root אָשֻׁר (’ ashur , “march, stride, track”).


Heb “their eyes they set to bend down in the ground.”


Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.


Heb “his likeness [is] like a lion.”


Heb “[that] longs to tear.”


Heb “sitting.”


Heb “Be in front of his face.”


Or “bring him to his knees.”


Heb “rescue my life from the wicked [one] [by] your sword.”


Heb “from men [by] your hand, Lord .” The translation assumes an emendation (both here and in the following line) of מִמְתִים ( mimtim , “from men”) to מִמְמִתִים ( mimmitim , “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת ( mut , “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).


Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”


Heb “their portion, in life.”


Heb “and [with] your treasures you fill their belly.” sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45 ). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5 ) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.


Heb “they are satisfied [with] sons and leave their abundance to their children.”


Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7 ; see also Job 33:26 [where רָאָה ( ra ’ ah ), not חָזַה ( khazah ), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”


Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה ( tÿmunah ) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15 ) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3 ). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication. sn When I awake you will reveal yourself to me . Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.


Heb “spoke.”


Heb “in the day,” or “at the time.”


Heb “hand.”


Heb “and from the hand of Saul.”


A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1 .


The verb רָחַם ( rakham ) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם ; G. Schmuttermayr, “ rhm : eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51 , it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.


Or “in whom.”


Heb “the horn of my salvation”; or “my saving horn.” sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17 ; 1 Kgs 22:11 ; Ps 92:10 ). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10 ; Pss 89:17, 24; 92:10 ; Lam 2:17 ). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.


Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”


In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.


Heb “worthy of praise, I cried out [to] the Lord .” Some take מְהֻלָּל ( mÿhullal , “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל . If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה ( yÿhvah ): “[to the] praiseworthy one I cried out, [to the] Lord .”


Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף , ’ afaf ). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3 , it can also be used with engulfing “waters” as subject (see Jonah 2:5 ). Death is compared to surging waters in v. 4 and to a hunter in v. 5 .


The Hebrew noun נַחַל ( nakhal ) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16 ).


The noun בְלִיַּעַל ( vÿliyya ’ al ) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.


In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת ( ba ’ at ) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.


Heb “surrounded me.”


Heb “confronted me.”


In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.


Heb “from his temple.” Verse 10 , which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.


Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.


2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22 .


In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav ( ו ) consecutive in the verse.


Heb “within”; or “[from] within.” For a discussion of the use of the preposition - בְּ ( bÿ ) here, see R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.


Or “in his anger.” The noun אַף (’ af ) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15 , “the powerful breath of your nose.”