He had no desire to bless anyone, so he has experienced no blessings. 3
so curses poured into his stomach like water
and seeped into his bones like oil. 5
or a belt 7 one wears continually!
109:21 O sovereign Lord,
intervene on my behalf for the sake of your reputation! 11
Because your loyal love is good, deliver me!
1 sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.
2 tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.
3 tn Heb “and he did not delight in a blessing and it is far from him.”
4 tn Heb “he put on a curse as [if it were] his garment.”
5 tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (ו) on “it came” to a conjunctive vav and interpret the prefixed verb as a jussive, “may it come!”
6 tn Heb “may it be for him like a garment one puts on.”
8 tn Heb “[may] this [be] the repayment to my accusers from the
9 tn Or “against.”
10 tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
11 tn Heb “but you,