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1May the Lord answer you when you are in trouble;[#tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.; #sn May the Lord answer you. The people address the king as they pray to the Lord.; #tn Heb “in a day of trouble.”]
may the God of Jacob make you secure!
2May he send you help from his temple;[#tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.]
from Zion may he give you support!
3May he take notice of your offerings;[#tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.]
may he accept your burnt sacrifice! (Selah)
4May he grant your heart’s desire;[#tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.]
may he bring all your plans to pass!
5Then we will shout for joy over your victory;[#sn Your victory. Here the king is addressed (see v. 1).]
we will rejoice in the name of our God!
May the Lord grant all your requests!
6Now I am sure that the Lord will deliver his chosen king;[#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.; #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 Lord typically delivers the king.; #tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.]
he will intervene for him from his holy heavenly temple,
and display his mighty ability to deliver.
7Some trust in chariots and others in horses,[#tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.]
but we depend on the Lord our God.
8They will fall down,[#tn Or “stumble and fall down.”]
but we will stand firm.
9The Lord will deliver the king;[#tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O Lord, deliver”). But the immediate context is one of confidence (vv. 6-8), not petition (vv. 1-5). If one takes the final he on the verb “deliver” as dittographic (note the initial he (ה) on the following phrase, “the king”), one can repoint the verbal form as a perfect and understand it as expressing the people’s confidence, “the Lord will deliver the king” (see v. 6). The Hebrew scribal tradition takes “the king” with the following line, in which case it would be best interpreted as a divine title, “may the King answer us” or “the king will answer us” (see Pss 98:6; 145:1). However, the poetic parallelism is better balanced if “the king” is taken with the first line. In this case the referent is the Davidic king, who is earlier called the Lord’s “anointed one” (cf. note on “chosen king” in v. 6; see Pss 21:7; 45:5, 11; 63:11).]
he will answer us when we call to him for help!