Discovery BoxPsalms 9:13 
Context“Have mercy on me, 2 Lord!
See how I am oppressed by those who hate me, 3
O one who can snatch me away 4 from the gates of death!
Psalms 17:3
Context17:3 You have scrutinized my inner motives; 5
you have examined me during the night. 6
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful. 7
Psalms 20:6
Context20:6 Now I am sure 8 that the Lord will deliver 9 his chosen king; 10
he will intervene for him 11 from his holy heavenly temple, 12
and display his mighty ability to deliver. 13
Psalms 28:7
Context28:7 The Lord strengthens and protects me; 14
I trust in him with all my heart. 15
I am rescued 16 and my heart is full of joy; 17
I will sing to him in gratitude. 18
Psalms 71:18
Context71:18 Even when I am old and gray, 19
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 20
1 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
2 tn Or “show me favor.”
3 tn Heb “see my misery from the ones who hate me.”
4 tn Heb “one who lifts me up.”
5 tn Heb “you tested my heart.”
6 tn Heb “you visited [at] night.”
7 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
8 tn Or “know.”
sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
9 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
10 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
11 tn Heb “he will answer him.”
12 tn Heb “from his holy heavens.”
13 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
14 tn Heb “The
15 tn Heb “in him my heart trusts.”
16 tn Or “I am helped.”
17 tn Heb “and my heart exults.”
18 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
19 tn Heb “and even unto old age and gray hair.”
20 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
