Psalm 11–41

Footnotes

1. 54 Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
2. 1 The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
3. 2 The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
4. 3 The is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
5. 4 In the psalms the “wicked” (רְשָׁעִים, résha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16–20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
6. 5 The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
7. 6 Heb “a bow.”
8. 7 In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
9. 8 Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
10. 9 The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see 1636 שָׁת).
11. 10 The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
12. 11 The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
13. 12 Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2–4).
14. 13 The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.
15. 14 His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
16. 15 The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.
17. 16 Heb “eyelids.”
18. 17 For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
19. 18 Heb “test the sons of men.”
20. 19 Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
21. 20 The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
22. 21 Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
23. 22 He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
24. 23 Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (résha’im, “wicked [ones]”) in vv. 2 and 6.
25. 24 The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7–57.
26. 25 The reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
27. 26 The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
28. 27 Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” ( 273 זַלְעָפָה) or simply “rage” ( זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. , ). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15–16).
29. 28 Or “for.”
30. 29 Or “righteous.”
31. 30 Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsédaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
32. 31 Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see §103.b, n. 3.
33. 32 Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
34. 33 The meaning of the Hebrew term שְׁמִינִית (shéminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
35. 1 The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
36. 2 Or “have come to an end.”
37. 3 Heb “the faithful [ones] from the sons of man.”
38. 4 The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
39. 5 Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
40. 6 Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see §123.f, §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
41. 7 The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7–57.
42. 8 Heb “a tongue speaking great [things].”
43. 9 Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
44. 10 Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
45. 11 Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by 86 3.a.
46. 12 The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
47. 13 The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
48. 14 Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
49. 15 Heb “I will rise up.”
50. 16 Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.
51. 17 Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2).
52. 18 Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mézuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
53. 19 The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
54. 20 Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see §123.f (where the present text is not cited). (Some Hebrew and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1–2). See 189–90 for other examples where “generation” refers to a class of people.
55. 21 Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
56. 22 Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see ), one might propose the meaning “base character,” or “morally foolish behavior.”
57. 23 Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
58. 1 Heb “will you forget me continually.”
59. 2 Heb “will you hide your face from me.”
60. 3 Heb “How long will I put counsel in my being?”
61. 4 Heb “[with] grief in my heart by day.”
62. 5 Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
63. 6 Heb “see.”
64. 7 Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
65. 8 Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
66. 9 Heb “or else.”
67. 10 Heb “or else.”
68. 11 The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
69. 12 Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
70. 13 The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.
71. 14 Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
72. 15 Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
73. 1 Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
74. 2 “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
75. 3 Heb “they act corruptly, they make a deed evil.” 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.
76. 4 Heb “there is none that does good.”
77. 5 The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
78. 6 Heb “upon the sons of man.”
79. 7 Or “acts wisely.” The Hiphil is exhibitive.
80. 8 Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
81. 9 Heb “everyone turns aside.”
82. 10 Heb “together they are corrupt.”
83. 11 Heb “there is none that does good.”
84. 12 Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
85. 13 Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) 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. 5–7).
86. 14 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 ( 1027 ). The cognate accusative following the verb emphasizes the degree of their terror.
87. 15 Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See 190 for other examples where “generation” refers to a class of people.
88. 16 Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. , ) rather than an indicative manner (cf. ). Here it probably expresses their desire or intent (“want to humiliate”).
89. 17 It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
90. 18 Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
91. 19 The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
92. 20 Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shévut) is apparently a cognate accusative of שׁוּב (shuv).
93. 21 The verb form is jussive.
94. 22 Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
95. 23 Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
96. 1 Heb “Who may live as a resident alien in your tent?”
97. 2 In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
98. 3 Heb “one who walks blamelessly.”
99. 4 Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
100. 5 Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
101. 6 Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
102. 7 Or “his fellow.”
103. 8 Heb “and he does not lift up an insult against one who is near to him.”
104. 9 Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
105. 10 Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.
106. 11 Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16–17.
107. 12 He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
108. 13 Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
109. 14 Heb “does these things.”
110. 15 Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
111. 16 The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. defines it as “inscription.”
112. 1 The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1). Taken shelter. “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).
113. 2 Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see 755 2.
114. 3 Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).
115. 4 Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsévotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsévet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsévim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [ם] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”
116. 5 Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods—“the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
117. 6 Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.
118. 7 Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.
119. 8 Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”
120. 9 Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see 758 II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
121. 10 Heb “bless,” that is, “proclaim as worthy of praise.”
122. 11 Or “because.”
123. 12 Or “counsels, advises.”
124. 13 Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.
125. 14 Heb “I set the Lord before me continually.” This may mean that the psalmist is aware of the Lord’s presence and sensitive to his moral guidance (see v. 7), or that he trusts in the Lord’s protection (see the following line).
126. 15 Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kévodiy, “my glory”) as a metonymy for man’s inner being (see 459 II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kévediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (), 1:. 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.”
127. 16 Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
128. 17 Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
129. 18 In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165–76.
130. 19 A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
131. 20 That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying. According to Peter, the words of Ps 16:8–11 are applicable to Jesus (Acts 2:25–29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30–33). Paul seems to concur with Peter in this understanding (see Acts 13:35–37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292–95.
132. 21 The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
133. 22 Heb “cause me to know”; or “cause me to experience.”
134. 23 This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18–19; 5:5–6; 15:24.
135. 24 Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
136. 25 Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
137. 26 Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
138. 1 Heb “hear, Lord, what is just.”
139. 2 Heb “Listen to my prayer, [made] without lips of deceit.”
140. 3 Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
141. 4 Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
142. 5 Heb “you tested my heart.”
143. 6 Heb “you visited [at] night.”
144. 7 Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
145. 8 Heb “with regard to the deeds of man[kind].”
146. 9 Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
147. 10 Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
148. 11 Heb “my footsteps do not stagger.”
149. 12 Heb “Turn your ear toward me.”
150. 13 Heb “my word.”
151. 14 Heb “Set apart faithful acts.”
152. 15 Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver. Those who look to you for protection from their enemies. “Seeking 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).
153. 16 Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 (2:8 ) and *בָּבָה.
154. 17 Your wings. The metaphor compares God to a protective mother bird.
155. 18 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.
156. 19 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.
157. 20 Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bénefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
158. 21 Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
159. 22 Heb “[with] their mouth they speak with arrogance.”
160. 23 Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishéruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).
161. 24 Heb “their eyes they set to bend down in the ground.”
162. 25 Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
163. 26 Heb “his likeness [is] like a lion.”
164. 27 Heb “[that] longs to tear.”
165. 28 Heb “sitting.”
166. 29 Heb “Be in front of his face.”
167. 30 Or “bring him to his knees.”
168. 31 Heb “rescue my life from the wicked [one] [by] your sword.”
169. 32 Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).
170. 33 Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
171. 34 Heb “their portion, in life.”
172. 35 Heb “and [with] your treasures you fill their belly.” You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3–5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
173. 36 Heb “they are satisfied [with] sons and leave their abundance to their children.”
174. 37 Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”
175. 38 Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (témunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication. When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
176. 39 Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1–51.
177. 40 Heb “spoke.”
178. 41 Heb “in the day,” or “at the time.”
179. 42 Heb “hand.”
180. 43 Heb “and from the hand of Saul.”
181. 1 A number of translations (e.g., , , ) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., ) include the introductory “he said” at the beginning of v. 1.
182. 2 The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see 2:1068–69; 1467 רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” 51 [1970]: 515–21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1–51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
183. 3 Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
184. 4 My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
185. 5 My stronghold. David often found safety in such strongholds. See 1 Sam 22:4–5; 24:22; 2 Sam 5:9, 17; 23:14.
186. 6 Or “in whom.”
187. 7 Take shelter. “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).
188. 8 Heb “the horn of my salvation”; or “my saving horn.” Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” 60 (1967): 422–25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135–36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
189. 9 Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
190. 10 In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
191. 11 Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (méhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1–2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yéhvah): “[to the] praiseworthy one I cried out, [to the] Lord.”
192. 12 Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
193. 13 The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15–16).
194. 14 The noun בְלִיַּעַל (véliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
195. 15 In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
196. 16 Heb “surrounded me.”
197. 17 Heb “confronted me.”
198. 18 In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
199. 19 Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
200. 20 Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (), 144, n. 13.
201. 21 The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160–62.
202. 22 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
203. 23 In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
204. 24 Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bé) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163–64.
205. 25 Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
206. 26 Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse. Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165–67.
207. 27 Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
208. 28 The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm.
209. 29 Or “rode upon.”
210. 30 Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation. Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24–27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22–28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).
211. 31 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.
212. 32 The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “ ‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” 5 (1973): 422–24.
213. 33 Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sévivotayv sukkato).
214. 34 Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshkhat) is probably a corruption of an original reading חשׁרת, a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [], 146, n. 33).
215. 35 Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74–76.
216. 36 Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179–83.
217. 37 2 Sam 22:14 has “from.”
218. 38 Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
219. 39 The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14. Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
220. 40 2 Sam 22:15 omits the pronominal suffix (“his”).
221. 41 The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
222. 42 Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190–92.
223. 43 Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”)—both a haplography of the vav (ו); note the initial vav on the immediately following form—and translating “lightning bolts were in abundance.” Arrows and lightning bolts are associated in other texts (see Pss 77:17–18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
224. 44 Or “channels.”
225. 45 Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
226. 46 Or “foundations.”
227. 47 Heb “from.” The preposition has a causal sense here.
228. 48 The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
229. 49 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17–81.
230. 50 Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
231. 51 Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).
232. 52 The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
233. 53 The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
234. 54 Heb “became my support.”
235. 55 Or “delighted in me.”
236. 56 In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
237. 57 Heb “according to my righteousness.” As vv. 22–24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211–13.
238. 58 The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
239. 59 Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
240. 60 Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9–10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
241. 61 Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”
242. 62 Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18–20). See also Pss 19:9 (cf. vv. 7–8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
243. 63 Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18–20).
244. 64 Heb “from my sin,” that is, from making it my own in any way. Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
245. 65 Heb “according to my righteousness.”
246. 66 Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20–24 as a distinct sub-unit within the psalm.
247. 67 The imperfect verbal forms in vv. 25–29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25–27) and about the way in which God typically empowers him on the battlefield (vv. 28–29). The Hitpael stem is used in vv. 26–27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see §54.e.
248. 68 Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
249. 69 Or “innocent.”
250. 70 Heb “a man of innocence.”
251. 71 Or “blameless.”
252. 72 The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
253. 73 The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 25–26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” 155 (1998): .
254. 74 Or perhaps, “humble” (note the contrast with those who are proud).
255. 75 Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”
256. 76 Or “for.” The translation assumes that כִּי (ki)is asseverative here.
257. 77 Ps 18:28 reads literally, “you light my lamp, Lord.” 2 Sam 22:29 has, “you are my lamp, Lord.” The Ps 18 reading may preserve two variants, נֵרִי (neriy, “my lamp”) and אוֹרִי (’oriy, “my light”), cf. Ps 27:1. The verb תָּאִיר (ta’ir, “you light”) in Ps 18:28 would, in this case, be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (), 150, n. 64. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.
258. 78 2 Sam 22:29 repeats the name “Lord.”
259. 79 Heb “my darkness.”
260. 80 Or “for.” The translation assumes that כִּי (ki) is asseverative here.
261. 81 Heb “by you.”
262. 82 Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”
263. 83 More specifically, the noun גְּדוּד (gédud) refers to a raiding party or to a contingent of troops. I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
264. 84 Heb “and by my God.”
265. 85 I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
266. 86 Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11–12, 14]; 103:7; 138:5; 145:17).
267. 87 The Lord’s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241–42.
268. 88 Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5–7 and 138:2–3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4–5, 10–12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.
269. 89 Take shelter. See the note on the word “shelter” in v. .
270. 90 Or “for.”
271. 91 Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”
272. 92 The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17–18, 30.
273. 93 Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.
274. 94 Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32–34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
275. 95 2 Sam 22:33 reads, “the God is my strong refuge.” Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
276. 96 The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
277. 97 Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
278. 98 Heb “[the one who] makes my feet like [those of] a deer.”
279. 99 Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
280. 100 He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
281. 101 Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see §145.k. The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.