For the music director; according to the alumoth-labben style; 2 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 3
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 4
9:3 When my enemies turn back,
they trip and are defeated 5 before you.
from your throne you pronounced a just decision. 7
you destroyed the wicked; 9
you permanently wiped out all memory of them. 10
you destroyed their cities; 12
all memory of the enemies has perished. 13
he reigns in a just manner. 16
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 17
he provides safety in times of trouble. 20
for you, Lord, do not abandon those who seek your help. 22
Tell the nations what he has done! 24
“Have mercy on me, 29 Lord!
See how I am oppressed by those who hate me, 30
O one who can snatch me away 31 from the gates of death!
their feet were caught in the net they had hidden. 37
9:16 The Lord revealed himself;
he accomplished justice;
the hopes of the oppressed are not forever dashed. 44
Don’t let men be defiant! 46
May the nations be judged in your presence!
Let the nations know they are mere mortals! 48 (Selah)
1 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
2 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
4 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
5 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the
6 tn Heb “for you accomplished my justice and my legal claim.”
7 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
8 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
9 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
10 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
11 tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the
12 tn Heb “you uprooted cities.”
13 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
16 tn Heb “he establishes for justice his throne.”
18 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
19 tn Heb “and the
20 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
21 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
22 tn Heb “the ones who seek you.”
24 tn Heb “declare among the nations his deeds.”
25 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
26 tn Heb “did not forget.”
27 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
28 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The
29 tn Or “show me favor.”
30 tn Heb “see my misery from the ones who hate me.”
31 tn Heb “one who lifts me up.”
32 tn Or “so that I might.”
33 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
34 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
35 tn Heb “in your deliverance.”
36 tn Heb “sank down.”
38 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
39 tn This is probably a technical musical term.
40 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the
41 tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
42 tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
43 tn Or “forgotten.”
44 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
45 sn Rise up,
46 tn Or “prevail.”
47 tn Heb “place,
48 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).