2:12 Give sincere homage! 1
Otherwise he 2 will be angry, 3
and you will die because of your behavior, 4
when his anger quickly ignites. 5
How blessed 6 are all who take shelter in him! 7
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 8
he lies in ambush, waiting to catch 9 the oppressed;
he catches the oppressed 10 by pulling in his net. 11
15:5 He does not charge interest when he lends his money. 12
He does not take bribes to testify against the innocent. 13
The one who lives like this 14 will never be upended.
18:6 In my distress I called to the Lord;
I cried out to my God. 15
From his heavenly temple 16 he heard my voice;
he listened to my cry for help. 17
27:6 Now I will triumph
over my enemies who surround me! 18
I will offer sacrifices in his dwelling place and shout for joy! 19
I will sing praises to the Lord!
39:12 Hear my prayer, O Lord!
Listen to my cry for help!
Do not ignore my sobbing! 20
For I am dependent on you, like one residing outside his native land;
I am at your mercy, just as all my ancestors were. 21
For the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 23 and bless us! 24
May he smile on us! 25 (Selah)
75:8 For the Lord holds in his hand a cup full
of foaming wine mixed with spices, 26
and pours it out. 27
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.” 28
78:4 we will not hide from their 29 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 30
about his strength and the amazing things he has done.
The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 32
1 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
2 tn Throughout the translation of this verse the third person masculine pronouns refer to the
3 tn The implied subject of the verb is the
4 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
5 tn Or “burns.” The
6 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
7 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
8 tn Or “in its den.”
9 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
10 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
11 tn Or “when he [i.e., the wicked man] pulls in his net.”
sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
12 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
13 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
14 tn Heb “does these things.”
15 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
16 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
17 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
18 tn Heb “and now my head will be lifted up over my enemies all around me.”
sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
19 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
20 tn Heb “do not be deaf to my tears.”
21 tn Heb “For a resident alien [am] I with you, a sojourner like all my fathers.”
sn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17-22, Ps 146:9.
22 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
23 tn Or “have mercy on us.”
24 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
25 tn Heb “may he cause his face to shine with us.”
26 tn Heb “for a cup [is] in the hand of the
27 tn Heb “and he pours out from this.”
28 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”
sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.
29 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
30 tn Heb “to a following generation telling the praises of the
31 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
32 tn Heb “and may my cry for help come to you.”