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1I will thank the Lord with all my heart!
I will tell about all your amazing deeds!
2I will be happy and rejoice in you!
I will sing praises to you, O sovereign One!
3When my enemies turn back,
they trip and are defeated before you.
4For you defended my just cause;[#tn Heb “for you accomplished my justice and my legal claim.”]
from your throne you pronounced a just decision.
5You terrified the nations with your battle cry;[#tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.]
you destroyed the wicked;
you permanently wiped out all memory of them.
6The enemy’s cities have been reduced to permanent ruins;[#tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the Lord”) in v. 7.]
you destroyed their cities;
all memory of the enemies has perished.
7But the Lord rules forever;[#tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).; #tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.]
he reigns in a just manner.
8He judges the world fairly;
he makes just legal decisions for the nations.
9Consequently the Lord provides safety for the oppressed;[#tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.; #tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.]
he provides safety in times of trouble.
10Your loyal followers trust in you,[#tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.]
for you, Lord , do not abandon those who seek your help.
11Sing praises to the Lord , who rules in Zion![#tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”]
Tell the nations what he has done!
12For the one who takes revenge against murderers took notice of the oppressed;[#tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.]
he did not overlook their cry for help
13when they prayed:[#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 Lord answered this request, prompting the present song of thanksgiving.]
“Have mercy on me, Lord !
See how I am oppressed by those who hate me,
O one who can snatch me away from the gates of death!
14Then I will tell about all your praiseworthy acts;[#tn Or “so that I might.”; #tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.]
in the gates of Daughter Zion I will rejoice because of your deliverance.”
15The nations fell into the pit they had made;[#tn Heb “sank down.”]
their feet were caught in the net they had hidden.
16The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. (Higgaion. Selah)
17The wicked are turned back and sent to Sheol;[#tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.]
this is the destiny of all the nations that ignore God,
18for the needy are not permanently ignored,[#tn Or “forgotten.”]
the hopes of the oppressed are not forever dashed.
19Rise up, Lord ![#sn Rise up, Lord! …May the nations be judged. The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis.]
Don’t let men be defiant!
May the nations be judged in your presence!
20Terrify them, Lord ![#tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).]
Let the nations know they are mere mortals! (Selah)