Psalm 7–12

Footnotes

1. 21 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.
2. 22 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 993 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.
3. 23 Or “on account of.”
4. 24 Apparently this individual named Cush was one of David’s enemies.
5. 1 The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
6. 2 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. 3 Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
8. 4 Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
9. 5 Heb “if I have done this.”
10. 6 Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
11. 7 Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholémi, “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 1023 שָׁלוֹם 4.a.
12. 8 Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see §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. , “plundered”; “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 (tsorériy, “my enemy”) to צוֹרְרוֹ (tsoréro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” 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.
13. 9 The vocalization of the verb form seems to be a mixture of Qal and Piel (see §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.
14. 10 Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
15. 11 Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
16. 12 Heb “and may he trample down to the earth my life.”
17. 13 Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khévodiy, “my honor”) to כְבֵדִי (khévediy, “my liver” as the seat of life), but the term כְבוֹדִי (khévodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
18. 14 Heb “in your anger.”
19. 15 Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. , ). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
20. 16 Heb “Wake up to me [with the] judgment [which] you have commanded.” The understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the reading is followed by , , .) If the reading of the is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. ). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
21. 17 Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
22. 18 Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
23. 19 The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8–16).
24. 20 Heb “judge me, O Lord, according to my innocence.”
25. 21 Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
26. 22 The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (), 1:, and P. C. Craigie, Psalms 1–50 (), .
27. 23 In the psalms the Hebrew term רְשָׁעִים (résha’im, “wicked”) describes people who are 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 his people.
28. 24 The prefixed verbal form is a jussive, expressing an imprecation here.
29. 25 Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
30. 26 The prefixed verbal form expresses the psalmist’s prayer or wish.
31. 27 For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
32. 28 Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
33. 29 Traditionally, “my shield is upon God” (cf. ). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. , “God Most High”). See M. Dahood, Psalms (), 1:. The shield metaphor pictures God as a protector against deadly attacks.
34. 30 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 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
35. 31 Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
36. 32 Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14–16).
37. 33 Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
38. 34 Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
39. 35 Heb “and for him he prepares the weapons of death.”
40. 36 Heb “his arrows into flaming [things] he makes.”
41. 37 Heb “and he conceives harm and gives birth to a lie.” Pregnant with wickedness … gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
42. 38 Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
43. 39 The verb forms in vv. 15–16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
44. 40 Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
45. 41 Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
46. 42 Heb “according to.”
47. 43 Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord 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.
48. 44 Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
49. 45 The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
50. 1 The plural form of the title emphasizes the Lord’s absolute sovereignty.
51. 2 Or “awesome”; or “majestic.”
52. 3 Heb “name,” which here stands metonymically for God’s reputation.
53. 4 Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (ténah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
54. 5 Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. , , .
55. 6 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.
56. 7 Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
57. 8 Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.
58. 9 Heb “remember him.”
59. 10 Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
60. 11 The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
61. 12 Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him …”) of the preceding statement (see §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him.…” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26–27). The psalmist does appear to allude to Gen 1:26–27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26–27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
62. 13 Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
63. 14 Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26–30).
64. 15 Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
65. 16 The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26–30).
66. 17 Heb “under his feet.” Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26–30.
67. 18 Heb “and also the beasts of the field.”
68. 19 Heb “paths.”
69. 20 The plural form of the title emphasizes the Lord’s absolute sovereignty.
70. 21 Or “awesome, majestic.”
71. 22 Heb “name,” which here stands metonymically for God’s reputation.
72. 23 Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
73. 24 Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew and the ancient Greek version () combine Psalms 9 and 10 into a single psalm.
74. 25 The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.
75. 1 The cohortative forms in vv. 1–2 express the psalmist’s resolve to praise God publicly.
76. 2 Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “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.
77. 3 Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.
78. 4 Heb “for you accomplished my justice and my legal claim.”
79. 5 Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5–7). Another option is to understand the verbs as describing what is typical (“you defend … you sit on a throne”).
80. 6 The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. 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 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
81. 7 The singular form is collective (note “nations” and “their name”). 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). In this context the hostile nations who threaten Israel/Judah are in view.
82. 8 Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
83. 9 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 (yéhvah, “the Lord”) in v. 7.
84. 10 Heb “you uprooted cities.”
85. 11 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 §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. “their cities you have rooted out; the very memory of them has perished”).
86. 12 The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).
87. 13 Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
88. 14 Heb “he establishes for justice his throne.”
89. 15 Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge …”).
90. 16 Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
91. 17 Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.
92. 18 Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. “tower of strength”; , “stronghold”).
93. 19 Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.
94. 20 Heb “the ones who seek you.”
95. 21 Heb “sits” (i.e., enthroned, and therefore ruling—see v. 4). Another option is to translate as “lives” or “dwells.”
96. 22 Heb “declare among the nations his deeds.”
97. 23 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.
98. 24 Heb “did not forget.”
99. 25 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.
100. 26 The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13–14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.
101. 27 Or “show me favor.”
102. 28 Heb “see my misery from the ones who hate me.”
103. 29 Heb “one who lifts me up.”
104. 30 Or “so that I might.”
105. 31 Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
106. 32 Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
107. 33 Heb “in your deliverance.”
108. 34 Heb “sank down.”
109. 35 The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15–16.
110. 36 Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
111. 37 This is probably a technical musical term.
112. 38 Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.
113. 39 The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
114. 40 Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
115. 41 Or “forgotten.”
116. 42 Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
117. 43 Rise up, Lord!… May the nations be judged. The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis.
118. 44 Or “prevail.”
119. 45 Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some and finds support in several ancient textual witnesses).
120. 46 Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
121. 47 Psalm 10. Many Hebrew and the ancient Greek version () combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.
122. 1 Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see 761 I עָלַם Hiph and I עלם hif) or emend the form to a Niphal (“you hide yourself,” see , note c; cf. , , ).
123. 2 Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
124. 3 The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
125. 4 Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. , which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. , “let them be caught in the schemes they have devised”).
126. 5 The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so , ).
127. 6 The representative or typical evildoer is described in vv. 3–11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
128. 7 Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
129. 8 The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
130. 9 The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5–11; 2:5–9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
131. 10 The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
132. 11 Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”
133. 12 Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is 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 v. 11).
134. 13 Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
135. 14 Heb “[on a] height, your judgments from before him.” If the is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishéfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
136. 15 Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
137. 16 Heb “he says in his heart/mind.”
138. 17 Heb “for a generation and a generation.” The traditional accentuation of the understands these words with the following line.
139. 18 Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see 83 אֲשֶׁר 8.c (where the present text is not cited).
140. 19 Heb “[with] a curse his mouth is full, and lies and injury.”
141. 20 Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.
142. 21 Heb “he sits in the ambush of the villages.”
143. 22 Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
144. 23 Or “in its den.”
145. 24 The verb, which also appears in the next line, occurs only here and in Judg 21:21.
146. 25 The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
147. 26 Or “when he [i.e., the wicked man] pulls in his net.” The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
148. 27 Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqéshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).
149. 28 Heb “he says in his heart.” See v. 6.
150. 29 Heb “God forgets, he hides his face, he never sees.”
151. 30 Rise up, O Lord! The psalmist’s mood changes from lament to petition and confidence.
152. 31 Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.
153. 32 The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
154. 33 Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
155. 34 Here the wicked man addresses God directly.
156. 35 Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
157. 36 Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
158. 37 If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
159. 38 Here the imperfect emphasizes God’s typical behavior.
160. 39 Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
161. 40 Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. , , ). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
162. 41 Or “help.”
163. 42 Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
164. 43 The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
165. 44 Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
166. 45 Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
167. 46 Heb “the Lord is king forever and ever.”
168. 47 Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.” The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
169. 48 You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16–18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12–15) or after the Lord actually delivered him from his enemies.
170. 49 Heb “desire.”
171. 50 Heb “you make firm their heart, you cause your ear to listen.”
172. 51 Heb “to judge (on behalf of),” or “by judging (on behalf of).”
173. 52 Heb “crushed.” See v. 10.
174. 53 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.
175. 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.
176. 1 The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
177. 2 The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
178. 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.
179. 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).
180. 5 The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
181. 6 Heb “a bow.”
182. 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.
183. 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).
184. 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).
185. 10 The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
186. 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.
187. 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).
188. 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.
189. 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.
190. 15 The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.
191. 16 Heb “eyelids.”
192. 17 For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
193. 18 Heb “test the sons of men.”
194. 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).
195. 20 The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
196. 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.
197. 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.
198. 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.
199. 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.
200. 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.
201. 26 The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
202. 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).
203. 28 Or “for.”
204. 29 Or “righteous.”
205. 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.”
206. 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.
207. 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.
208. 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.
209. 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).
210. 2 Or “have come to an end.”
211. 3 Heb “the faithful [ones] from the sons of man.”
212. 4 The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
213. 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.
214. 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.”
215. 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.
216. 8 Heb “a tongue speaking great [things].”
217. 9 Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
218. 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.
219. 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.
220. 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.
221. 13 The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
222. 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).
223. 15 Heb “I will rise up.”
224. 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.
225. 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).
226. 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.
227. 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.
228. 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.
229. 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.
230. 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.”