Psa 56-59 | NETfull | STEP | For the music director; according to the yonath-elem-rechovim style; a prayer of David, written when the Philistines captured him in Gath. Have mercy on me, O God, for men are attacking me! All day long hostile enemies are tormenting me.

Psalms 56

Psalm 56

^{▼▼ Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.}

For the music director; according to the yonath-elem-rechovim style; ^{▼▼ The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.} a prayer ^{▼▼ The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57–60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”} of David, written when the Philistines captured him in Gath. ^{▼▼ According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11–15).}

1 Have mercy on me, O God, for men are attacking me! ^{▼▼ According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”}
All day long hostile enemies ^{▼▼ Heb “a fighter.” The singular is collective for his enemies (see vv. 5–6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.} are tormenting me. ^{▼▼ The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.}
2 Those who anticipate my defeat ^{▼▼ Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.} attack me all day long.
Indeed, ^{▼▼ Or “for.”} many are fighting against me, O Exalted One. ^{▼▼ Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)}
3 When ^{▼▼ Heb “[in] a day.”} I am afraid,
I trust in you.
4 In God – I boast in his promise ^{▼▼ Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.} –
in God I trust, I am not afraid.
What can mere men ^{▼▼ Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.} do to me? ^{▼▼ The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.}
5 All day long they cause me trouble; ^{▼▼ Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”}
they make a habit of plotting my demise. ^{▼▼ Heb “against me [are] all their thoughts for harm.”}
6 They stalk ^{▼▼ The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.} and lurk; ^{▼▼ Or “hide.”}
they watch my every step, ^{▼▼ Heb “my heels.”}
as ^{▼▼ Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”} they prepare to take my life. ^{▼▼ Heb “they wait [for] my life.”}
7 Because they are bent on violence, do not let them escape! ^{▼▼ Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”}
In your anger ^{▼▼ Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.} bring down the nations, ^{▼▼ Or perhaps “people” in a general sense.} O God!
8 You keep track of my misery. ^{▼▼ Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”}
Put my tears in your leather container! ^{▼▼ Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.}
Are they not recorded in your scroll? ^{▼▼ The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).}
9 My enemies will turn back when I cry out to you for help; ^{▼▼ Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.}
I know that God is on my side. ^{▼▼ Heb “this I know, that God is for me.”}
10 In God – I boast in his promise ^{▼▼ Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.} –
in the Lord – I boast in his promise ^{▼▼ The phrase “in the Lord” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11.} –
11 in God I trust, I am not afraid.
What can mere men ^{▼▼ The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”} do to me? ^{▼▼ The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.}
12 I am obligated to fulfill the vows I made to you, O God; ^{▼▼ Heb “upon me, O God, [are] your vows.”}
I will give you the thank-offerings you deserve, ^{▼▼ Heb “I will repay thank-offerings to you.”}
13 when you deliver ^{▼▼ The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).} my life from death.
You keep my feet from stumbling, ^{▼▼ Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.}
so that I might serve ^{▼▼ Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.} God as I enjoy life. ^{▼▼ Heb “in the light of life.” The phrase is used here and in Job 33:30.}

Psalms 57

Psalm 57

^{▼▼ Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.}

For the music director; according to the al-tashcheth style; ^{▼▼ Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58–59, 75.} a prayer ^{▼▼ The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58–60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”} of David, written when he fled from Saul into the cave. ^{▼▼ According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.}

1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. ^{▼▼ Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.}
In the shadow of your wings ^{▼▼ In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).} I take shelter
until trouble passes.
2 I cry out for help to the sovereign God, ^{▼▼ Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.}
to the God who vindicates ^{▼▼ Or “avenges in favor of.”} me.
3 May he send help from heaven and deliver me ^{▼▼ Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).}
from my enemies who hurl insults! ^{▼▼ Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”} (Selah)
May God send his loyal love and faithfulness!
4 I am surrounded by lions;
I lie down ^{▼▼ The cohortative form אֶשְׁכְּבָה (’eshk^evah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576–77 #34.5.3b).} among those who want to devour me; ^{▼▼ The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).}
men whose teeth are spears and arrows,
whose tongues are a sharp sword. ^{▼▼ Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”}
5 Rise up ^{▼▼ Or “be exalted.”} above the sky, O God!
May your splendor cover the whole earth! ^{▼▼ Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)}
6 They have prepared a net to trap me; ^{▼▼ Heb “for my feet.”}
I am discouraged. ^{▼▼ Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).}
They have dug a pit for me. ^{▼▼ Heb “before me.”}
They will fall ^{▼▼ The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.} into it! (Selah)
7 I am determined, ^{▼▼ Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.} O God! I am determined!
I will sing and praise you!
8 Awake, my soul! ^{▼▼ Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (k^evediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47–48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”}
Awake, O stringed instrument and harp!
I will wake up at dawn! ^{▼▼ BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.}
9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! ^{▼▼ Or “the peoples.”}
10 For your loyal love extends beyond the sky, ^{▼▼ Heb “for great upon the sky [or “heavens”] [is] your loyal love.”}
and your faithfulness reaches the clouds.
11 Rise up ^{▼▼ Or “be exalted.”} above the sky, O God!
May your splendor cover the whole earth! ^{▼▼ Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)}

Psalms 58

Psalm 58

^{▼▼ Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.}

For the music director; according to the al-tashcheth style; ^{▼▼ Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.} a prayer ^{▼▼ The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56–57, 59–60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”} of David.

1 Do you rulers really pronounce just decisions? ^{▼▼ Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.}
Do you judge people ^{▼▼ Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)} fairly?
2 No! ^{▼▼ The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).} You plan how to do what is unjust; ^{▼▼ Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”}
you deal out violence in the earth. ^{▼▼ Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).}
3 The wicked turn aside from birth; ^{▼▼ Heb “from the womb.”}
liars go astray as soon as they are born. ^{▼▼ Heb “speakers of a lie go astray from the womb.”}
4 Their venom is like that of a snake, ^{▼▼ Heb “[there is] venom to them according to the likeness of venom of a snake.”}
like a deaf serpent ^{▼▼ Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).} that does not hear, ^{▼▼ Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 #63.n).}
5 that does not respond to ^{▼▼ Heb “does not listen to the voice of.”} the magicians,
or to a skilled snake-charmer.
6 O God, break the teeth in their mouths!
Smash the jawbones of the lions, O Lord!
7 Let them disappear ^{▼▼ Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (ma’as; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.} like water that flows away! ^{▼▼ Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”}
Let them wither like grass! ^{▼▼ The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(k^emo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”}
8 Let them be ^{▼▼ There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6–7.} like a snail that melts away as it moves along! ^{▼▼ Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”}
Let them be like ^{▼▼ The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).} stillborn babies ^{▼▼ This rare word also appears in Job 3:16 and Eccles 6:3.} that never see the sun!
9 Before the kindling is even placed under your pots, ^{▼▼ Heb “before your pots perceive thorns.”}
he ^{▼▼ Apparently God (v. 6) is the subject of the verb here.} will sweep it away along with both the raw and cooked meat. ^{▼▼ Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.}
10 The godly ^{▼▼ The singular is representative here, as is the singular from “wicked” in the next line.} will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
11 Then ^{▼▼ Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.} observers ^{▼▼ Heb “man.” The singular is representative here.} will say,
“Yes indeed, the godly are rewarded! ^{▼▼ Heb “surely [there] is fruit for the godly.”}
Yes indeed, there is a God who judges ^{▼▼ The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 #132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.} in the earth!”

Psalms 59

Psalm 59

^{▼▼ Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.}

For the music director; according to the al-tashcheth style; ^{▼▼ Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57–58, 75.} a prayer ^{▼▼ The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56–58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”} of David, written when Saul sent men to surround his house and murder him. ^{▼▼ Heb “when Saul sent and they watched his house in order to kill him.”} ^{▼▼ According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.}

1 Deliver me from my enemies, my God!
Protect me ^{▼▼ Or “make me secure”; Heb “set me on high.”} from those who attack me! ^{▼▼ Heb “from those who raise themselves up [against] me.”}
2 Deliver me from evildoers! ^{▼▼ Heb “from the workers of wickedness.”}
Rescue me from violent men! ^{▼▼ Heb “from men of bloodshed.”}
3 For look, they wait to ambush me; ^{▼▼ Heb “my life.”}
powerful men stalk ^{▼▼ The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.} me,
but not because I have rebelled or sinned, O Lord. ^{▼▼ The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord.}
4 Though I have done nothing wrong, ^{▼▼ Heb “without sin.”} they are anxious to attack. ^{▼▼ Heb “they run and they are determined.”}
Spring into action and help me! Take notice of me! ^{▼▼ Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”}
5 You, O Lord God, the invincible warrior, ^{▼▼ Heb “Lord, God, Hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (ts^eva’ot, “hosts”). See Ps 89:9, but יְהוָה אֱלֹהִים (y^ehvah ’elohim) precedes צְבָאוֹת (ts^eva’ot) in Pss 80:4, 19; 84:8 as well.} the God of Israel,
rouse yourself and punish ^{▼▼ Heb “wake up to punish” (see Pss 35:23; 44:23).} all the nations!
Have no mercy on any treacherous evildoers! (Selah)
6 They return in the evening;
they growl ^{▼▼ Or “howl”; or “bark.”} like a dog
and prowl around outside ^{▼▼ Heb “go around.”} the city.
7 Look, they hurl insults at me
and openly threaten to kill me, ^{▼▼ Heb “look, they gush forth with their mouth, swords [are] in their lips.”}
for they say, ^{▼▼ The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.}
“Who hears?”
8 But you, O Lord, laugh in disgust at them; ^{▼▼ Laugh in disgust. See Pss 2:4; 37:13.}
you taunt ^{▼▼ Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).} all the nations.
9 You are my source of strength! I will wait for you! ^{▼▼ Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.}
For God is my refuge. ^{▼▼ Or “my elevated place” (see Ps 18:2).}
10 The God who loves me will help me; ^{▼▼ Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”}
God will enable me to triumph over ^{▼▼ Heb “will cause me to look upon.”} my enemies. ^{▼▼ Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.}
11 Do not strike them dead suddenly,
because then my people might forget the lesson. ^{▼▼ Heb “do not kill them, lest my people forget.”} ^{▼▼ My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.}
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! ^{▼▼ Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”}
12 They speak sinful words. ^{▼▼ Heb “the sin of their mouth [is] the word of their lips.”}
So let them be trapped by their own pride
and by the curses and lies they speak!
13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
14 They return in the evening;
they growl ^{▼▼ Or “howl”; or “bark.”} like a dog
and prowl around outside ^{▼▼ Heb “go around.”} the city.
15 They wander around looking for something to eat;
they refuse to sleep until they are full. ^{▼▼ Heb “if they are not full, they stay through the night.”}
16 As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge ^{▼▼ Or “my elevated place” (see Ps 18:2).}
and my place of shelter when I face trouble. ^{▼▼ Heb “and my shelter in the day of my distress.”}
17 You are my source of strength! I will sing praises to you! ^{▼▼ Heb “my strength, to you I will sing praises.”}
For God is my refuge, ^{▼▼ Or “my elevated place” (see Ps 18:2).} the God who loves me. ^{▼▼ Heb “the God of my loyal love.”}