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1Lord , consider my just cause![#tn Heb “hear, Lord, what is just.”]
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer!
2Make a just decision on my behalf![#tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.]
Decide what is right!
3You have scrutinized my inner motives;[#tn Heb “you tested my heart.”]
you have examined me during the night.
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful.
4As for the actions of people –[#tn Heb “with regard to the deeds of man[kind].”]
just as you have commanded,
I have not followed in the footsteps of violent men.
5I carefully obey your commands;[#tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.]
I do not deviate from them.
6I call to you for you will answer me, O God.
Listen to me!
Hear what I say!
7Accomplish awesome, faithful deeds,[#tn Heb “Set apart faithful acts.”]
you who powerfully deliver those who look to you for protection from their enemies.
8Protect me as you would protect the pupil of your eye![#tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.]
Hide me in the shadow of your wings!
9Protect me from the wicked men who attack me,[#tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.; #tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.]
my enemies who crowd around me for the kill.
10They are calloused;[#tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.]
they speak arrogantly.
11They attack me, now they surround me;[#tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).]
they intend to throw me to the ground.
12He is like a lion that wants to tear its prey to bits,[#tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.; #tn Heb “his likeness [is] like a lion.”; #tn Heb “[that] longs to tear.”]
like a young lion crouching in hidden places.
13Rise up, Lord !
Confront him! Knock him down!
Use your sword to rescue me from the wicked man!
14Lord , use your power to deliver me from these murderers,[#tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).]
from the murderers of this world!
They enjoy prosperity;
you overwhelm them with the riches they desire.
They have many children,
and leave their wealth to their offspring.
15As for me, because I am innocent I will see your face;[#tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”]
when I awake you will reveal yourself to me.