27:1 The Lord delivers and vindicates me! 2
I fear no one! 3
The Lord protects my life!
I am afraid of no one! 4
28:8 The Lord strengthens his people; 5
he protects and delivers his chosen king. 6
31:3 For you are my high ridge 7 and my stronghold;
for the sake of your own reputation 8 you lead me and guide me. 9
31:5 Into your hand I entrust my life; 10
you will rescue 11 me, O Lord, the faithful God.
37:39 But the Lord delivers the godly; 12
he protects them in times of trouble. 13
43:2 For you are the God who shelters me. 14
Why do you reject me? 15
Why must I walk around 16 mourning 17
because my enemies oppress me?
52:9 I will continually 18 thank you when 19 you execute judgment; 20
I will rely 21 on you, 22 for your loyal followers know you are good. 23
1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
2 tn Heb “the
3 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
4 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
5 tn Heb “the
6 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
7 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
8 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the
9 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
10 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
11 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
12 tn Heb “and the deliverance of the godly [ones] [is] from the
13 tn Heb “[he is] their place of refuge in a time of trouble.”
14 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
15 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
16 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
17 sn Walk around mourning. See Ps 38:6 for a similar statement.
18 tn Or, hyperbolically, “forever.”
19 tn Or “for.”
20 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
21 tn Or “wait.”
22 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
23 tn Heb “for it is good in front of your loyal followers.”