and his wife a widow!
asking for handouts as they leave their ruined home! 3
May strangers loot his property! 5
May no one have compassion 7 on his fatherless children!
May the memory of them be wiped out by the time the next generation arrives! 10
May his mother’s sin not be forgotten! 12
and cut off the memory of his children 14 from the earth!
he harassed the oppressed and needy,
and killed the disheartened. 16
He had no desire to bless anyone, so he has experienced no blessings. 19
so curses poured into his stomach like water
and seeped into his bones like oil. 21
or a belt 23 one wears continually!
109:21 O sovereign Lord,
intervene on my behalf for the sake of your reputation! 27
Because your loyal love is good, deliver me!
109:22 For I am oppressed and needy,
and my heart beats violently within me. 28
I am shaken off like a locust.
I have turned into skin and bones. 31
When they see me, they shake their heads. 33
109:26 Help me, O Lord my God!
Because you are faithful to me, deliver me! 34
and that you, Lord, have accomplished it.
When they attack, they will be humiliated, 38
but your servant will rejoice.
and draped in humiliation as if it were a robe.
in the middle of a crowd 41 I will praise him,
109:31 because he stands at the right hand of the needy,
to deliver him from those who threaten 42 his life.
1 tn Or “sons.”
2 tn Or “sons.”
3 tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.
5 tn Heb “the product of his labor.”
6 tn Heb “may there not be for him one who extends loyal love.”
8 tn Or “offspring.”
10 tn Heb “in another generation may their name be wiped out.”
11 tn Or “fathers’ sins.”
12 tn Heb “not be wiped out.”
sn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)
15 tn Heb “he did not remember to do loyal love.”
16 tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”
17 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.
18 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.
19 tn Heb “and he did not delight in a blessing and it is far from him.”
20 tn Heb “he put on a curse as [if it were] his garment.”
21 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!”
22 tn Heb “may it be for him like a garment one puts on.”
24 tn Heb “[may] this [be] the repayment to my accusers from the
25 tn Or “against.”
26 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).
27 tn Heb “but you,
28 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbiy yakhil bÿqirbbiy, “my heart trembles [i.e., “beats violently”] within me”).
30 tn Heb “my knees stagger from fasting.”
31 tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].”
32 tn Heb “as for me, I am a reproach to them.”
34 tn Heb “deliver me according to your faithfulness.”
35 tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
36 tn Heb “that your hand [is] this.”
37 tn Another option is to translate the imperfect as a prayer/request (“may you bless”).
38 tn The verbal sequence is perfect + prefixed form with vav (ו) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies’ defeat as if it were already accomplished. Some emend the text to קָמוּ יֵבֹשׁוּ (qamu yevoshu, “may those who attack me be humiliated”). See L. C. Allen, Psalms 101-150 (WBC), 75.
39 tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).
40 tn Heb “I will thank the
41 tn Heb “many.”
42 tn Heb “judge.”