71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
a stronghold where I can be safe! 6
For you are my high ridge 7 and my stronghold.
from the hand of the cruel oppressor!
O Lord, I have trusted in you since I was young. 10
you pulled me 12 from my mother’s womb.
I praise you continually. 13
but you are my secure shelter.
71:8 I praise you constantly
and speak of your splendor all day long. 15
When my strength fails, do not abandon me!
71:10 For my enemies talk about me;
those waiting for a chance to kill me plot my demise. 17
Run and seize him, for there is no one who will rescue him!”
71:12 O God, do not remain far away from me!
My God, hurry and help me! 19
71:13 May my accusers be humiliated and defeated!
May those who want to harm me 20 be covered with scorn and disgrace!
71:14 As for me, I will wait continually,
and will continue to praise you. 21
71:15 I will tell about your justice,
and all day long proclaim your salvation, 22
though I cannot fathom its full extent. 23
I will proclaim your justice – yours alone.
71:17 O God, you have taught me since I was young,
and I am still declaring 25 your amazing deeds.
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 27
you have done great things. 29
O God, who can compare to you? 30
revive me once again! 32
Bring me up once again 33 from the depths of the earth!
Turn and comfort me! 35
71:22 I will express my thanks to you with a stringed instrument,
praising 36 your faithfulness, O my God!
I will sing praises to you accompanied by a harp,
O Holy One of Israel! 37
I will praise you when you rescue me! 39
71:24 All day long my tongue will also tell about your justice,
3 tn Heb “turn toward me your ear.”
6 tc Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavo’ tamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lÿvet mÿtsudot, “a house of strongholds”; see Ps 31:2).
8 tn Heb “hand.”
9 tn Heb “for you [are] my hope.”
10 tn Heb “O
11 tn Heb “from the womb.”
12 tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).
13 tn Heb “in you [is] my praise continually.”
14 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”
15 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
16 tn Heb “do not cast me away at the time of old age.”
17 tn Heb “those who watch for my life consult together.”
18 tn Heb “saying.”
19 tn Heb “hurry to my help.”
20 tn Heb “those who seek my harm.”
21 tn Heb “and I add to all your praise.”
22 tn Heb “my mouth declares your vindication, all the day your deliverance.”
23 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
24 tn Heb “I will come with.”
25 tn Heb “and until now I am declaring.”
26 tn Heb “and even unto old age and gray hair.”
27 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
28 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
29 tn Heb “you who have done great things.”
30 tn Or “Who is like you?”
31 tn Heb “you who have caused me to see many harmful distresses.”
32 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).
33 tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).
34 tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.
36 tn The word “praising” is supplied in the translation for stylistic reasons.
37 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The
38 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
39 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
40 tn Heb “those who seek my harm.”
41 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.