Attack those who attack me!
and rise up to help me!
Assure me with these words: 6 “I am your deliverer!”
35:4 May those who seek my life be embarrassed and humiliated!
May those who plan to harm me be turned back and ashamed! 7
as the Lord’s angel chases them!
35:7 I did not harm them, but they hid a net to catch me
and dug a pit to trap me. 12
Let the net they hid catch them!
Let them fall into destruction! 14
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 15
“O Lord, who can compare to you?
the oppressed and needy from those who try to rob them.” 19
and falsely accuse me. 21
I am overwhelmed with sorrow. 23
and refrained from eating food. 25
(If I am lying, may my prayers go unanswered!) 26
35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 30
They tore at me without stopping to rest. 31
and tried to bite me. 33
guard my life 37 from the young lions!
I will praise you before a large crowd of people! 39
Do not let those who hate me without cause carry out their wicked schemes! 42
but plan ways to deceive those who are unsuspecting. 44
they say, “Aha! Aha! We’ve got you!” 46
O Lord, do not remain far away from me!
My God and Lord, defend my just cause! 50
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 51 over me!
Do not let them say, “We have devoured him!”
May those who arrogantly taunt me be covered with shame and humiliation! 55
35:27 May those who desire my vindication shout for joy and rejoice!
and praise you all day long. 60
2 tn Or “contend.”
3 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
4 tn Or “javelin.” On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.
5 tn Heb “draw out spear and lance to meet.”
6 tn Heb “say to me,” or “say to my soul.”
10 tn Heb “as the
11 tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.
12 tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).
13 tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.
15 tn Heb “then my soul will rejoice in the
16 tn Heb “all my bones will say.”
17 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
18 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
19 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
20 tn Heb “witnesses of violence rise up.”
21 tn Heb “[that] which I do not know they ask me.”
22 tn Heb “they repay me evil instead of good.”
23 tn Heb “[there is] bereavement to my soul.”
24 tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.
25 sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.
26 tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.
27 tn Heb “like a friend, like a brother to me I walked about.”
29 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
30 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
32 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
33 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
34 tn Heb “O Lord, how long will you see?”
35 tn Heb “bring back, restore.”
36 tn Or “my life.”
37 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
39 tn Heb “among numerous people.”
41 tn Heb “rejoice.”
42 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
43 tn Heb “for they do not speak peace.”
45 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
47 tn Heb “you see, O
49 tn Heb “for my justice.”
50 tn Heb “for my cause.”
51 tn Heb “rejoice.”
52 tn Heb “in their heart[s].”
53 tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.
54 tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”
55 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
57 tn The prefixed verbal form is taken as a jussive, “may the
58 tn Heb “the one who desires the peace of his servant.”
59 tn Heb “and my tongue will proclaim your justice.”
60 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).