Mazmur 7:2

7:2 Otherwise they will rip ¹  me ²  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ³ 

Mazmur 7:4-5

7:4 or have wronged my ally, ⁴ 

or helped his lawless enemy, ⁵ 

7:5 may an enemy relentlessly chase ⁶  me ⁷  and catch me; ⁸ 

may he trample me to death ⁹ 

and leave me lying dishonored in the dust. ¹⁰  (Selah)

Mazmur 8:2

8:2 From the mouths of children and nursing babies

you have ordained praise on account of your adversaries, ¹¹ 

so that you might put an end to the vindictive enemy. ¹² 

Mazmur 9:6

9:6 The enemy’s cities have been reduced to permanent ruins; ¹³ 

you destroyed their cities; ¹⁴ 

all memory of the enemies has perished. ¹⁵ 

Mazmur 10:18

10:18 You defend ¹⁶  the fatherless and oppressed, ¹⁷ 

so that mere mortals may no longer terrorize them. ¹⁸ 

Mazmur 17:9

17:9 Protect me from ¹⁹  the wicked men who attack ²⁰  me,

my enemies who crowd around me for the kill. ²¹ 

Mazmur 74:10

74:10 How long, O God, will the adversary hurl insults?

Will the enemy blaspheme your name forever?

Mazmur 74:18

74:18 Remember how ²²  the enemy hurls insults, O Lord, ²³ 

and how a foolish nation blasphemes your name!

Mazmur 74:1

Psalm 74 ²⁴ 

A well-written song ²⁵  by Asaph.

74:1 Why, O God, have you permanently rejected us? ²⁶ 

Why does your anger burn ²⁷  against the sheep of your pasture?

1 Samuel 18:29

18:29 Saul became even more afraid of him. ²⁸  Saul continued to be at odds with David from then on. ²⁹ 

1 Samuel 24:19

24:19 Now if a man finds his enemy, does he send him on his way in good shape? May the Lord repay you with good this day for what you have done to me.

Ester 7:6

7:6 Esther replied, “The oppressor and enemy is this evil Haman!”

Then Haman became terrified in the presence of the king and queen.

Ratapan 1:9

ט (Tet)

1:9 Her menstrual flow ³⁰  has soiled ³¹  her clothing; ³² 

she did not consider ³³  the consequences of her sin. ³⁴ 

Her demise ³⁵  was astonishing, ³⁶ 

and there was no one to comfort her.

She cried, “Look, ³⁷  O Lord, on my ³⁸  affliction

because my ³⁹  enemy boasts!”

Mikha 7:8-10

Jerusalem Will Be Vindicated

7:8 My enemies, ⁴⁰  do not gloat ⁴¹  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ⁴² 

7:9 I must endure ⁴³  the Lord’s anger,

for I have sinned against him.

But then ⁴⁴  he will defend my cause, ⁴⁵ 

and accomplish justice on my behalf.

He will lead me out into the light;

I will experience firsthand ⁴⁶  his deliverance. ⁴⁷ 

7:10 When my enemies see this, they will be covered with shame.

They say ⁴⁸  to me, “Where is the Lord your God?”

I will gloat over them. ⁴⁹ 

Then they will be trampled down ⁵⁰ 

like mud in the streets.

[7:2]  ¹ tn 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.

[7:2]  ² tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ³ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[7:4]  ⁴ tn 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.

[7:4]  ⁵ tn 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.

[7:5]  ⁶ tn 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.

[7:5]  ⁷ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ⁸ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ⁹ tn Heb “and may he trample down to the earth my life.”

[7:5]  ¹⁰ tn 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.

[8:2]  ¹¹ tn 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.

[8:2]  ¹² tn 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.

[9:6]  ¹³ tn 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.

[9:6]  ¹⁴ tn Heb “you uprooted cities.”

[9:6]  ¹⁵ tn 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”).

[10:18]  ¹⁶ tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”

[10:18]  ¹⁷ tn Heb “crushed.” See v. 10.

[10:18]  ¹⁸ tn 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.

[17:9]  ¹⁹ tn 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.

[17:9]  ²⁰ tn 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.

[17:9]  ²¹ tn 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).

[74:18]  ²² tn Heb “remember this.”

[74:18]  ²³ tn Or “[how] the enemy insults the Lord.”

[74:1]  ²⁴ sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c., asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies.

[74:1]  ²⁵ 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.

[74:1]  ²⁶ sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.

[74:1]  ²⁷ tn Heb “smoke.” The picture is that of a fire that continues to smolder.

[18:29]  ²⁸ tn Heb “of David.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.

[18:29]  ²⁹ tc The final sentence of v. 29 is absent in most LXX mss.

[18:29]  tn Heb “all the days.”

[1:9]  ³⁰ tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.

[1:9]  ³¹ tn Heb “her uncleanness is in her skirts.”

[1:9]  ³² tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).

[1:9]  ³³ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a.

[1:9]  ³⁴ tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).

[1:9]  ³⁵ tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew mss); none of the other ancient versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquila) in favor of smooth and elegant Greek style. The second edition of the Latin Vulgate drew on Symmachus; thus, it is not an independent witness to the passive reading, but merely a secondary witness reflecting Symmachus. The MT is undoubtedly the original reading.

[1:9]  tn Heb “and she came down in an astonishing way” or “and she was brought down in an astonishing way.”

[1:9]  ³⁶ tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”

[1:9]  ³⁷ tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.

[1:9]  ³⁸ tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss. The Bohairic version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of עָנְיָהּ (’onyah, “her affliction”). External evidence strongly favors the MT reading. The 3rd person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other 3rd person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading.

[1:9]  ³⁹ tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.

[7:8]  ⁴⁰ tn The singular form is understood as collective.

[7:8]  ⁴¹ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ⁴² sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

[7:9]  ⁴³ tn Heb “lift, bear.”

[7:9]  ⁴⁴ tn Heb “until.”

[7:9]  ⁴⁵ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

[7:9]  ⁴⁶ tn Heb “see.”

[7:9]  ⁴⁷ tn Or “justice, vindication.”

[7:10]  ⁴⁸ tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

[7:10]  ⁴⁹ tn Heb “My eyes will look on them.”

[7:10]  ⁵⁰ tn Heb “a trampled-down place.”