Mazmur 7:1
KonteksA musical composition 2 by David, which he sang to the Lord concerning 3 a Benjaminite named Cush. 4
7:1 O Lord my God, in you I have taken shelter. 5
Deliver me from all who chase me! Rescue me!
Mazmur 9:12
Konteks9:12 For the one who takes revenge against murderers took notice of the oppressed; 6
he did not overlook 7 their cry for help 8
Mazmur 18:48
Konteks18:48 He delivers me 9 from my enemies;
you snatch me away 10 from those who attack me; 11
you rescue me from violent men.
Mazmur 40:17
Konteks40:17 I am oppressed and needy! 12
May the Lord pay attention to me! 13
You are my helper and my deliverer!
O my God, do not delay!
Mazmur 137:3
Konteks137:3 for there our captors ask us to compose songs; 14
those who mock us demand that we be happy, saying: 15
“Sing for us a song about Zion!” 16
Mazmur 140:4
Konteks140:4 O Lord, shelter me from the power 17 of the wicked!
Protect me from violent men,
who plan to knock me over. 18
[7:1] 1 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 2 tn 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.
[7:1] 3 tn Or “on account of.”
[7:1] 4 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 5 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[9:12] 6 tn 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.
[9:12] 7 tn Heb “did not forget.”
[9:12] 8 tn 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.
[18:48] 9 tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”
[18:48] 10 tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the
[18:48] 11 tn Heb “from those who rise against me.”
[40:17] 12 sn See Pss 35:10; 37:14.
[40:17] 13 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
[137:3] 14 tn Heb “ask us [for] the words of a song.”
[137:3] 15 tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.
[137:3] 16 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.
