Mazmur 20:1--22:12
KonteksFor the music director; a psalm of David.
20:1 May the Lord answer 2 you 3 when you are in trouble; 4
may the God of Jacob 5 make you secure!
20:2 May he send you help from his temple; 6
from Zion may he give you support!
20:3 May he take notice 7 of your offerings;
may he accept 8 your burnt sacrifice! (Selah)
20:4 May he grant your heart’s desire; 9
may he bring all your plans to pass! 10
20:5 Then we will shout for joy over your 11 victory;
we will rejoice 12 in the name of our God!
May the Lord grant all your requests!
20:6 Now I am sure 13 that the Lord will deliver 14 his chosen king; 15
he will intervene for him 16 from his holy heavenly temple, 17
and display his mighty ability to deliver. 18
20:7 Some trust in chariots and others in horses, 19
but we 20 depend on 21 the Lord our God.
20:9 The Lord will deliver the king; 25
he will answer us 26 when we call to him for help! 27
For the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 29
he takes great delight in the deliverance you provide. 30
21:2 You grant 31 him his heart’s desire;
you do not refuse his request. 32 (Selah)
21:3 For you bring him 33 rich 34 blessings; 35
you place a golden crown on his head.
21:4 He asked you to sustain his life, 36
and you have granted him long life and an enduring dynasty. 37
21:5 Your deliverance brings him great honor; 38
you give him majestic splendor. 39
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 40
21:7 For the king trusts 41 in the Lord,
and because of the sovereign Lord’s 42 faithfulness he is not upended. 43
21:8 You 44 prevail over 45 all your enemies;
your power is too great for those who hate you. 46
21:9 You burn them up like a fiery furnace 47 when you appear; 48
the Lord angrily devours them; 49
the fire consumes them.
21:10 You destroy their offspring 50 from the earth,
their descendants 51 from among the human race. 52
21:11 Yes, 53 they intend to do you harm; 54
they dream up a scheme, 55 but they do not succeed. 56
21:12 For you make them retreat 57
when you shoot your arrows at them. 58
21:13 Rise up, O Lord, in strength! 59
We will sing and praise 60 your power!
For the music director; according to the tune “Morning Doe;” 62 a psalm of David.
22:1 My God, my God, why have you abandoned me? 63
I groan in prayer, but help seems far away. 64
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 65
22:3 You are holy;
you sit as king receiving the praises of Israel. 66
22:4 In you our ancestors 67 trusted;
they trusted in you 68 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 69
22:6 But I 70 am a worm, 71 not a man; 72
people insult me and despise me. 73
22:7 All who see me taunt 74 me;
they mock me 75 and shake their heads. 76
“Commit yourself 78 to the Lord!
Let the Lord 79 rescue him!
Let the Lord 80 deliver him, for he delights in him.” 81
22:9 Yes, you are the one who brought me out 82 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 83
from the time I came out of my mother’s womb you have been my God. 84
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 85
22:12 Many bulls 86 surround me;
powerful bulls of Bashan 87 hem me in.
[20:1] 1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
[20:1] 2 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
[20:1] 3 sn May the
[20:1] 4 tn Heb “in a day of trouble.”
[20:1] 5 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
[20:2] 6 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
[20:3] 7 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 8 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[20:4] 9 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
[20:4] 10 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
[20:5] 11 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 12 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 14 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 15 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 16 tn Heb “he will answer him.”
[20:6] 17 tn Heb “from his holy heavens.”
[20:6] 18 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[20:7] 19 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 20 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 21 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[20:8] 22 tn Or “stumble and fall down.”
[20:8] 23 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
[20:8] 24 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
[20:9] 25 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O
[20:9] 26 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
[20:9] 27 tn Heb “in the day we call.”
[21:1] 28 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 29 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 30 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 31 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
[21:2] 32 tn Heb “and the request of his lips you do not refuse.”
[21:3] 33 tn Or “meet him [with].”
[21:3] 35 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[21:4] 36 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
[21:4] 37 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
[21:5] 38 tn Or “great glory.”
[21:5] 39 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[21:6] 40 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
[21:7] 41 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 42 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 43 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 44 tn The king is now addressed. One could argue that the
[21:8] 45 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 46 tn Heb “your right hand finds those who hate you.”
[21:9] 47 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 48 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 49 tn Heb “the
[21:10] 50 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 52 tn Heb “sons of man.”
[21:11] 54 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 56 tn Heb “they lack ability.”
[21:12] 57 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 58 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[21:13] 59 tn Heb “in your strength,” but English idiom does not require the pronoun.
[21:13] sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
[21:13] 60 tn Heb “sing praise.”
[22:1] 61 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 62 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 63 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 64 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 65 tn Heb “there is no silence to me.”
[22:3] 66 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 68 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 69 tn Or “were not ashamed.”
[22:6] 70 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 71 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 72 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 73 tn Heb “a reproach of man and despised by people.”
[22:7] 74 tn Or “scoff at, deride, mock.”
[22:7] 75 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 76 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 77 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 78 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 79 tn Heb “Let him”; the referent (the
[22:8] 80 tn Heb “Let him”; the referent (the
[22:8] 81 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[22:9] 82 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 83 tn Heb “upon you I was cast from [the] womb.”
[22:10] 84 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 85 tn Heb “and there is no helper.”
[22:12] 86 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 87 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
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