Mazmur 52:1--59:17
KonteksFor the music director; a well-written song 2 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 3
52:1 Why do you boast about your evil plans, 4 O powerful man?
God’s loyal love protects me all day long! 5
52:2 Your tongue carries out your destructive plans; 6
it is as effective as a sharp razor, O deceiver. 7
52:3 You love evil more than good,
lies more than speaking the truth. 8 (Selah)
52:4 You love to use all the words that destroy, 9
and the tongue that deceives.
52:5 Yet 10 God will make you a permanent heap of ruins. 11
He will scoop you up 12 and remove you from your home; 13
he will uproot you from the land of the living. (Selah)
52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 14
52:7 “Look, here is the man who would not make 15 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 16
52:8 But I 17 am like a flourishing 18 olive tree in the house of God;
I continually 19 trust in God’s loyal love.
52:9 I will continually 20 thank you when 21 you execute judgment; 22
I will rely 23 on you, 24 for your loyal followers know you are good. 25
For the music director; according to the machalath style; 27 a well-written song 28 by David.
53:1 Fools say to themselves, 29 “There is no God.” 30
They sin and commit evil deeds; 31
none of them does what is right. 32
53:2 God looks down from heaven 33 at the human race, 34
to see if there is anyone who is wise 35 and seeks God. 36
they are all morally corrupt. 38
None of them does what is right, 39
not even one!
53:4 All those who behave wickedly 40 do not understand 41 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:5 They are absolutely terrified, 42
even by things that do not normally cause fear. 43
For God annihilates 44 those who attack you. 45
You are able to humiliate them because God has rejected them. 46
53:6 I wish the deliverance 47 of Israel would come from Zion!
When God restores the well-being of his people, 48
may Jacob rejoice, 49
may Israel be happy! 50
For the music director, to be accompanied by stringed instruments; a well-written song 52 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 53
54:1 O God, deliver me by your name! 54
Vindicate me 55 by your power!
54:2 O God, listen to my prayer!
Pay attention to what I say! 56
54:3 For foreigners 57 attack me; 58
ruthless men, who do not respect God, seek my life. 59 (Selah)
54:4 Look, God is my deliverer! 60
The Lord is among those who support me. 61
54:5 May those who wait to ambush me 62 be repaid for their evil! 63
As a demonstration of your faithfulness, 64 destroy them!
54:6 With a freewill offering I will sacrifice 65 to you!
I will give thanks to your name, O Lord, for it is good!
54:7 Surely 66 he rescues me from all trouble, 67
and I triumph over my enemies. 68
For the music director, to be accompanied by stringed instruments; a well-written song 70 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 71 my appeal for mercy!
55:2 Pay attention to me and answer me!
I am so upset 72 and distressed, 73 I am beside myself, 74
55:3 because of what the enemy says, 75
and because of how the wicked 76 pressure me, 77
for they hurl trouble 78 down upon me 79
and angrily attack me.
55:4 My heart beats violently 80 within me;
the horrors of death overcome me. 81
55:5 Fear and panic overpower me; 82
terror overwhelms 83 me.
55:6 I say, 84 “I wish I had wings like a dove!
I would fly away and settle in a safe place!
55:7 Look, I will escape to a distant place;
I will stay in the wilderness. (Selah)
55:8 I will hurry off to a place that is safe
from the strong wind 85 and the gale.”
Frustrate their plans! 87
For I see violence and conflict in the city.
55:10 Day and night they walk around on its walls, 88
while wickedness and destruction 89 are within it.
55:11 Disaster is within it;
violence 90 and deceit do not depart from its public square.
55:12 Indeed, 91 it is not an enemy who insults me,
or else I could bear it;
it is not one who hates me who arrogantly taunts me, 92
or else I could hide from him.
55:13 But it is you, 93 a man like me, 94
my close friend in whom I confided. 95
55:14 We would share personal thoughts with each other; 96
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 97
May they go down alive into Sheol! 98
For evil is in their dwelling place and in their midst.
55:16 As for me, I will call out to God,
and the Lord will deliver me.
55:17 During the evening, morning, and noontime
I will lament and moan, 99
55:18 He will rescue 102 me and protect me from those who attack me, 103
even though 104 they greatly outnumber me. 105
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 106 (Selah)
They refuse to change,
and do not fear God. 107
55:20 He 108 attacks 109 his friends; 110
he breaks his solemn promises to them. 111
55:21 His words are as smooth as butter, 112
but he harbors animosity in his heart. 113
His words seem softer than oil,
but they are really like sharp swords. 114
55:22 Throw your burden 115 upon the Lord,
and he will sustain you. 116
He will never allow the godly to be upended. 117
55:23 But you, O God, will bring them 118 down to the deep Pit. 119
Violent and deceitful people 120 will not live even half a normal lifespan. 121
But as for me, I trust in you.
For the music director; according to the yonath-elem-rechovim style; 123 a prayer 124 of David, written when the Philistines captured him in Gath. 125
56:1 Have mercy on me, O God, for men are attacking me! 126
All day long hostile enemies 127 are tormenting me. 128
56:2 Those who anticipate my defeat 129 attack me all day long.
Indeed, 130 many are fighting against me, O Exalted One. 131
I trust in you.
56:4 In God – I boast in his promise 133 –
in God I trust, I am not afraid.
What can mere men 134 do to me? 135
56:5 All day long they cause me trouble; 136
they make a habit of plotting my demise. 137
56:6 They stalk 138 and lurk; 139
they watch my every step, 140
as 141 they prepare to take my life. 142
56:7 Because they are bent on violence, do not let them escape! 143
In your anger 144 bring down the nations, 145 O God!
56:8 You keep track of my misery. 146
Put my tears in your leather container! 147
Are they not recorded in your scroll? 148
56:9 My enemies will turn back when I cry out to you for help; 149
I know that God is on my side. 150
56:10 In God – I boast in his promise 151 –
in the Lord – I boast in his promise 152 –
56:11 in God I trust, I am not afraid.
What can mere men 153 do to me? 154
56:12 I am obligated to fulfill the vows I made to you, O God; 155
I will give you the thank-offerings you deserve, 156
56:13 when you deliver 157 my life from death.
You keep my feet from stumbling, 158
so that I might serve 159 God as I enjoy life. 160
For the music director; according to the al-tashcheth style; 162 a prayer 163 of David, written when he fled from Saul into the cave. 164
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 165
In the shadow of your wings 166 I take shelter
until trouble passes.
57:2 I cry out for help to the sovereign God, 167
to the God who vindicates 168 me.
57:3 May he send help from heaven and deliver me 169
from my enemies who hurl insults! 170 (Selah)
May God send his loyal love and faithfulness!
57:4 I am surrounded by lions;
I lie down 171 among those who want to devour me; 172
men whose teeth are spears and arrows,
whose tongues are a sharp sword. 173
57:5 Rise up 174 above the sky, O God!
May your splendor cover the whole earth! 175
57:6 They have prepared a net to trap me; 176
I am discouraged. 177
They have dug a pit for me. 178
They will fall 179 into it! (Selah)
57:7 I am determined, 180 O God! I am determined!
I will sing and praise you!
Awake, O stringed instrument and harp!
I will wake up at dawn! 182
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 183
57:10 For your loyal love extends beyond the sky, 184
and your faithfulness reaches the clouds.
57:11 Rise up 185 above the sky, O God!
May your splendor cover the whole earth! 186
For the music director; according to the al-tashcheth style; 188 a prayer 189 of David.
58:1 Do you rulers really pronounce just decisions? 190
Do you judge people 191 fairly?
58:2 No! 192 You plan how to do what is unjust; 193
you deal out violence in the earth. 194
58:3 The wicked turn aside from birth; 195
liars go astray as soon as they are born. 196
58:4 Their venom is like that of a snake, 197
like a deaf serpent 198 that does not hear, 199
58:5 that does not respond to 200 the magicians,
or to a skilled snake-charmer.
58:6 O God, break the teeth in their mouths!
Smash the jawbones of the lions, O Lord!
58:7 Let them disappear 201 like water that flows away! 202
Let them wither like grass! 203
58:8 Let them be 204 like a snail that melts away as it moves along! 205
Let them be like 206 stillborn babies 207 that never see the sun!
58:9 Before the kindling is even placed under your pots, 208
he 209 will sweep it away along with both the raw and cooked meat. 210
58:10 The godly 211 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 212 observers 213 will say,
“Yes indeed, the godly are rewarded! 214
Yes indeed, there is a God who judges 215 in the earth!”
For the music director; according to the al-tashcheth style; 217 a prayer 218 of David, written when Saul sent men to surround his house and murder him. 219
59:1 Deliver me from my enemies, my God!
Protect me 220 from those who attack me! 221
59:2 Deliver me from evildoers! 222
Rescue me from violent men! 223
59:3 For look, they wait to ambush me; 224
powerful men stalk 225 me,
but not because I have rebelled or sinned, O Lord. 226
59:4 Though I have done nothing wrong, 227 they are anxious to attack. 228
Spring into action and help me! Take notice of me! 229
59:5 You, O Lord God, the invincible warrior, 230 the God of Israel,
rouse yourself and punish 231 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
59:6 They return in the evening;
they growl 232 like a dog
and prowl around outside 233 the city.
59:7 Look, they hurl insults at me
and openly threaten to kill me, 234
for they say, 235
“Who hears?”
59:8 But you, O Lord, laugh in disgust at them; 236
you taunt 237 all the nations.
59:9 You are my source of strength! I will wait for you! 238
For God is my refuge. 239
59:10 The God who loves me will help me; 240
God will enable me to triumph over 241 my enemies. 242
59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 243
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 244
59:12 They speak sinful words. 245
So let them be trapped by their own pride
and by the curses and lies they speak!
59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
59:14 They return in the evening;
they growl 246 like a dog
and prowl around outside 247 the city.
59:15 They wander around looking for something to eat;
they refuse to sleep until they are full. 248
59:16 As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge 249
and my place of shelter when I face trouble. 250
59:17 You are my source of strength! I will sing praises to you! 251
[52:1] 1 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[52:1] 3 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
[52:1] 4 tn Heb “Why do you boast in evil?”
[52:1] 5 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
[52:2] 6 tn Heb “destruction your tongue devises.”
[52:2] 7 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[52:3] 8 tn Or “deceit more than speaking what is right.”
[52:4] 9 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
[52:5] 10 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 11 tn Heb “will tear you down forever.”
[52:5] 12 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 13 tn Heb “from [your] tent.”
[52:6] 14 tn Heb “and the godly will see and will fear and at him will laugh.”
[52:7] 15 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 16 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[52:8] 17 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
[52:8] 18 tn Or “luxuriant, green, leafy.”
[52:8] 19 tn Or, hyperbolically, “forever and ever.”
[52:9] 20 tn Or, hyperbolically, “forever.”
[52:9] 22 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
[52:9] 24 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 25 tn Heb “for it is good in front of your loyal followers.”
[53:1] 26 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the
[53:1] 27 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
[53:1] 28 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[53:1] 29 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[53:1] 30 sn There is no God. This statement is probably 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 Ps 10:4, 11).
[53:1] 31 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[53:1] 32 tn Heb “there is none that does good.”
[53:2] 33 sn The picture of the
[53:2] 34 tn Heb “upon the sons of man.”
[53:2] 35 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 36 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[53:3] 37 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
[53:3] 38 tn Heb “together they are corrupt.”
[53:3] 39 tn Heb “there is none that does good.”
[53:4] 40 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
[53:4] 41 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
[53:5] 42 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
[53:5] 43 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
[53:5] 44 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
[53:5] 45 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
[53:5] 46 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
[53:6] 47 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 48 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 49 tn The verb form is jussive.
[53:6] 50 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[54:1] 51 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.
[54:1] 52 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[54:1] 53 tn Heb “Is not David hiding with us?”
[54:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20).
[54:1] 54 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).
[54:1] 55 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[54:2] 56 tn Heb “to the words of my mouth.”
[54:3] 57 tc Many medieval Hebrew
[54:3] 58 tn Heb “rise against me.”
[54:3] 59 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[54:4] 61 tn Or “sustain my life.”
[54:5] 62 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.
[54:5] 63 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.
[54:5] 64 tn Heb “in [or “by”] your faithfulness.”
[54:6] 65 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
[54:7] 66 tn Or “for,” indicating a more specific reason why he will praise the
[54:7] 67 tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.
[54:7] 68 tn Heb “and on my enemies my eyes look.”
[55:1] 69 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
[55:1] 70 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[55:1] 71 tn Heb “hide yourself from.”
[55:2] 72 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
[55:2] 73 tn Heb “in my complaint.”
[55:2] 74 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).
[55:3] 75 tn Heb “because of [the] voice of [the] enemy.”
[55:3] 76 tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.
[55:3] 77 tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).
[55:3] 78 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
[55:3] 79 tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).
[55:4] 80 tn Heb “shakes, trembles.”
[55:4] 81 tn Heb “the terrors of death have fallen on me.”
[55:5] 82 tn Heb “fear and trembling enter into me.”
[55:5] 83 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[55:6] 84 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
[55:8] 85 tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).
[55:9] 86 tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).
[55:9] 87 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
[55:10] 88 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
[55:10] 89 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[55:11] 90 tn Or “injury, harm.”
[55:12] 92 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 93 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 94 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 95 tn Heb “my close friend, one known by me.”
[55:14] 96 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
[55:15] 97 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
[55:15] 98 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[55:17] 99 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
[55:17] 100 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
[55:17] 101 tn Heb “my voice.”
[55:18] 102 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
[55:18] 103 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
[55:18] 105 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.
[55:19] 106 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).
[55:19] 107 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[55:20] 108 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
[55:20] 109 tn Heb “stretches out his hand against.”
[55:20] 110 tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”
[55:20] 111 tn Heb “he violates his covenant.”
[55:21] 112 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
[55:21] 113 tn Heb “and war [is in] his heart.”
[55:21] 114 tn Heb “his words are softer than oil, but they are drawn swords.”
[55:22] 115 tn The Hebrew noun occurs only here.
[55:22] 116 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
[55:22] 117 tn Heb “he will never allow swaying for the righteous.”
[55:23] 118 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
[55:23] 119 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
[55:23] 120 tn Heb “men of bloodshed and deceit.”
[55:23] 121 tn Heb “will not divide in half their days.”
[56:1] 122 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
[56:1] 123 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
[56:1] 124 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[56:1] 125 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
[56:1] 126 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”
[56:1] 127 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
[56:1] 128 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
[56:2] 129 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
[56:2] 131 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The
[56:3] 132 tn Heb “[in] a day.”
[56:4] 133 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 134 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 135 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:5] 136 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
[56:5] 137 tn Heb “against me [are] all their thoughts for harm.”
[56:6] 138 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.
[56:6] 141 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
[56:6] 142 tn Heb “they wait [for] my life.”
[56:7] 143 tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”
[56:7] 144 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
[56:7] 145 tn Or perhaps “people” in a general sense.
[56:8] 146 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”
[56:8] 147 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.
[56:8] 148 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
[56:9] 149 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
[56:9] 150 tn Heb “this I know, that God is for me.”
[56:10] 151 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 152 tn The phrase “in the
[56:11] 153 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 154 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:12] 155 tn Heb “upon me, O God, [are] your vows.”
[56:12] 156 tn Heb “I will repay thank-offerings to you.”
[56:13] 157 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
[56:13] 158 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
[56:13] 159 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
[56:13] 160 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
[57:1] 161 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
[57:1] 162 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.
[57:1] 163 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[57:1] 164 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.
[57:1] 165 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[57:1] 166 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
[57:2] 167 tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[57:2] 168 tn Or “avenges in favor of.”
[57:3] 169 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
[57:3] 170 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
[57:4] 171 tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).
[57:4] 172 tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).
[57:4] 173 tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”
[57:5] 174 tn Or “be exalted.”
[57:5] 175 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[57:6] 176 tn Heb “for my feet.”
[57:6] 177 tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[57:6] 178 tn Heb “before me.”
[57:6] 179 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.
[57:7] 180 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
[57:8] 181 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[57:8] 182 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
[57:9] 183 tn Or “the peoples.”
[57:10] 184 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
[57:11] 185 tn Or “be exalted.”
[57:11] 186 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[58:1] 187 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
[58:1] 188 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.
[58:1] 189 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[58:1] 190 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
[58:1] 191 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)
[58:2] 192 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
[58:2] 193 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
[58:2] 194 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
[58:3] 195 tn Heb “from the womb.”
[58:3] 196 tn Heb “speakers of a lie go astray from the womb.”
[58:4] 197 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”
[58:4] 198 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).
[58:4] 199 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).
[58:5] 200 tn Heb “does not listen to the voice of.”
[58:7] 201 tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (ma’as; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.
[58:7] 202 tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”
[58:7] 203 tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(kÿmo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”
[58:8] 204 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.
[58:8] 205 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”
[58:8] 206 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).
[58:8] 207 tn This rare word also appears in Job 3:16 and Eccles 6:3.
[58:9] 208 tn Heb “before your pots perceive thorns.”
[58:9] 209 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 210 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[58:10] 211 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 212 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 213 tn Heb “man.” The singular is representative here.
[58:11] 214 tn Heb “surely [there] is fruit for the godly.”
[58:11] 215 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
[59:1] 216 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
[59:1] 217 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.
[59:1] 218 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[59:1] 219 tn Heb “when Saul sent and they watched his house in order to kill him.”
[59:1] sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.
[59:1] 220 tn Or “make me secure”; Heb “set me on high.”
[59:1] 221 tn Heb “from those who raise themselves up [against] me.”
[59:2] 222 tn Heb “from the workers of wickedness.”
[59:2] 223 tn Heb “from men of bloodshed.”
[59:3] 225 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
[59:3] 226 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
[59:4] 227 tn Heb “without sin.”
[59:4] 228 tn Heb “they run and they are determined.”
[59:4] 229 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”
[59:5] 230 tn Heb “
[59:5] 231 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[59:6] 232 tn Or “howl”; or “bark.”
[59:6] 233 tn Heb “go around.”
[59:7] 234 tn Heb “look, they gush forth with their mouth, swords [are] in their lips.”
[59:7] 235 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.
[59:8] 236 sn Laugh in disgust. See Pss 2:4; 37:13.
[59:8] 237 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
[59:9] 238 tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.
[59:9] 239 tn Or “my elevated place” (see Ps 18:2).
[59:10] 240 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”
[59:10] 241 tn Heb “will cause me to look upon.”
[59:10] 242 tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.
[59:11] 243 tn Heb “do not kill them, lest my people forget.”
[59:11] sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.
[59:11] 244 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
[59:12] 245 tn Heb “the sin of their mouth [is] the word of their lips.”
[59:14] 246 tn Or “howl”; or “bark.”
[59:14] 247 tn Heb “go around.”
[59:15] 248 tn Heb “if they are not full, they stay through the night.”
[59:16] 249 tn Or “my elevated place” (see Ps 18:2).
[59:16] 250 tn Heb “and my shelter in the day of my distress.”
[59:17] 251 tn Heb “my strength, to you I will sing praises.”
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