38:6 I am dazed 1 and completely humiliated; 2
all day long I walk around mourning.
40:15 May those who say to me, “Aha! Aha!”
be humiliated 3 and disgraced! 4
44:15 All day long I feel humiliated 5
and am overwhelmed with shame, 6
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 7
71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
81:15 (May those who hate the Lord 9 cower in fear 10 before him!
May they be permanently humiliated!) 11
83:17 May they be humiliated and continually terrified! 12
May they die in shame! 13
119:78 May the arrogant be humiliated, for they have slandered me! 14
But I meditate on your precepts.
1 tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”
2 tn Heb “I am bowed down to excess.”
3 tn The prefixed verbal form is understood as a jussive in this imprecation.
4 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
5 tn Heb “all the day my humiliation [is] in front of me.”
6 tn Heb “and the shame of my face covers me.”
7 tn Heb “before you [are] all my enemies.”
8 sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.
9 tn “Those who hate the
10 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
11 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the
tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
12 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
13 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
14 tn Heb “for [with] falsehood they have denied me justice.”