10:17 Lord, you have heard 1 the request 2 of the oppressed;
you make them feel secure because you listen to their prayer. 3
35:20 For they do not try to make peace with others, 4
but plan ways to deceive those who are unsuspecting. 5
39:8 Deliver me from all my sins of rebellion!
Do not make me the object of fools’ insults!
45:16 Your 6 sons will carry 7 on the dynasty of your ancestors; 8
you will make them princes throughout the land.
60:8 Moab is my washbasin. 9
I will make Edom serve me. 10
I will shout in triumph over Philistia.” 11
82:2 He says, 12 “How long will you make unjust legal decisions
and show favoritism to the wicked? 13 (Selah)
89:29 I will give him an eternal dynasty, 14
and make his throne as enduring as the skies above. 15
104:20 You make it dark and night comes, 16
during which all the beasts of the forest prowl around.
108:9 Moab is my wash basin. 17
I will make Edom serve me. 18
I will shout in triumph over Philistia.”
122:5 Indeed, 19 the leaders sit 20 there on thrones and make legal decisions,
on the thrones of the house of David. 21
132:17 There I will make David strong; 22
I have determined that my chosen king’s dynasty will continue. 23
144:11 Grab me and rescue me from the power of foreigners, 24
who speak lies,
and make false promises. 25
1 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
2 tn Heb “desire.”
3 tn Heb “you make firm their heart, you cause your ear to listen.”
4 tn Heb “for they do not speak peace.”
5 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
6 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
7 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”
8 tn Heb “in place of your fathers will be your sons.”
9 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
10 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
11 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
12 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
13 tn Heb “and the face of the wicked lift up.”
14 tn Heb “and I will set in place forever his offspring.”
15 tn Heb “and his throne like the days of the heavens.”
16 tn Heb “you make darkness, so that it might be night.”
17 sn The metaphor of the wash basin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.
18 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
19 tn Or “for.”
20 tn Or “sat.”
21 tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”
22 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
23 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
24 tn Heb “from the hand of the sons of foreignness.”
25 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.