Mazmur 118:6-14

118:6 The Lord is on my side, ¹  I am not afraid!

What can people do to me? ² 

118:7 The Lord is on my side ³  as my helper. ⁴ 

I look in triumph on those who hate me.

118:8 It is better to take shelter ⁵  in the Lord

than to trust in people.

118:9 It is better to take shelter in the Lord

than to trust in princes.

118:10 All the nations surrounded me. ⁶ 

Indeed, in the name of the Lord ⁷  I pushed them away. ⁸ 

118:11 They surrounded me, yes, they surrounded me.

Indeed, in the name of the Lord I pushed them away.

118:12 They surrounded me like bees.

But they disappeared as quickly ⁹  as a fire among thorns. ¹⁰ 

Indeed, in the name of the Lord I pushed them away.

118:13 “You aggressively attacked me ¹¹  and tried to knock me down, ¹² 

but the Lord helped me.

118:14 The Lord gives me strength and protects me; ¹³ 

he has become my deliverer.” ¹⁴ 

[118:6]  ¹ tn Heb “for me.”

[118:6]  ² tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

[118:7]  ³ tn Heb “for me.”

[118:7]  ⁴ tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.

[118:8]  ⁵ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[118:10]  ⁶ sn The reference to an attack by the nations suggests the psalmist may have been a military leader.

[118:10]  ⁷ tn In this context the phrase “in the name of the Lord” means “by the Lord’s power.”

[118:10]  ⁸ tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.

[118:12]  ⁹ tn Heb “were extinguished.”

[118:12]  ¹⁰ tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.

[118:13]  ¹¹ tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”

[118:13]  ¹² tn Heb “to fall,” i.e., “that [I] might fall.”

[118:14]  ¹³ tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”

[118:14]  ¹⁴ tn Or “salvation.”