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2 Samuel 22
New English Translation

David Sings to the Lord

22 [a] David sang[b] to the Lord the words of this song when[c] the Lord rescued him from the power[d] of all his enemies, including Saul.[e] 2 He said:

“The Lord is my high ridge,[f] my stronghold,[g] my deliverer.
3 My God[h] is my rocky summit where I take shelter,[i]
my shield, the horn that saves me,[j] my stronghold,
my refuge, my savior. You save me from violence![k]
4 I called[l] to the Lord, who is worthy of praise,[m]
and I was delivered from my enemies.
5 The waves of death engulfed me;
the currents[n] of chaos[o] overwhelmed me.[p]
6 The ropes of Sheol[q] tightened around me;[r]
the snares of death trapped me.[s]
7 In my distress I called to the Lord;
I called to my God.[t]
From his heavenly temple[u] he heard my voice;
he listened to my cry for help.[v]
8 The earth heaved and shook;[w]
the foundations of the sky[x] trembled.[y]
They heaved because he was angry.
9 Smoke ascended from[z] his nose;[aa]
fire devoured as it came from his mouth;[ab]
he hurled down fiery coals.[ac]
10 He made the sky sink[ad] as he descended;
a thick cloud was under his feet.
11 He mounted[ae] a winged angel[af] and flew;
he glided[ag] on the wings of the wind.[ah]
12 He shrouded himself in darkness,[ai]
in thick rain clouds.[aj]
13 From the brightness in front of him
came coals of fire.[ak]
14 The Lord thundered[al] from the sky;
the Most High[am] shouted loudly.[an]
15 He shot[ao] arrows and scattered them,[ap]
lightning and routed them.[aq]
16 The depths[ar] of the sea were exposed;
the inner regions[as] of the world were uncovered
by the Lord’s battle cry,[at]
by the powerful breath from his nose.[au]
17 He reached down from above and grabbed me;[av]
he pulled me from the surging water.[aw]
18 He rescued me from my strong enemy,[ax]
from those who hate me,
for they were too strong for me.
19 They confronted[ay] me in my day of calamity,
but the Lord helped me.[az]
20 He brought me out into a wide open place;
he delivered me because he was pleased with me.[ba]
21 The Lord repaid[bb] me for my godly deeds;[bc]
he rewarded[bd] my blameless behavior.[be]
22 For I have obeyed the Lord’s commands;[bf]
I have not rebelled against my God.[bg]
23 For I am aware of all his regulations,[bh]
and I do not reject his rules.[bi]
24 I was blameless before him;
I kept myself from sinning.[bj]
25 The Lord rewarded me for my godly deeds;[bk]
he took notice of my blameless behavior.[bl]
26 You prove to be loyal[bm] to one who is faithful;[bn]
you prove to be trustworthy[bo] to one who is innocent.[bp]
27 You prove to be reliable[bq] to one who is blameless,
but you prove to be deceptive[br] to one who is perverse.[bs]
28 You deliver oppressed[bt] people,
but you watch the proud and bring them down.[bu]
29 Indeed,[bv] you are my lamp,[bw] Lord.
The Lord illumines[bx] the darkness around me.[by]
30 Indeed,[bz] with your help[ca] I can charge[cb] against an army;[cc]
by my God’s power[cd] I can jump over a wall.[ce]
31 The one true God acts in a faithful manner;[cf]
the Lord’s promise is reliable;[cg]
he is a shield to all who take shelter in him.
32 Indeed,[ch] who is God besides the Lord?
Who is a protector[ci] besides our God?[cj]
33 The one true God[ck] is my mighty refuge;[cl]
he removes[cm] the obstacles in my way.[cn]
34 He gives me the agility of a deer;[co]
he enables me to negotiate the rugged terrain.[cp]
35 He trains[cq] my hands for battle;[cr]
my arms can bend even the strongest bow.[cs]
36 You give me[ct] your protective shield;[cu]
your willingness to help enables me to prevail.[cv]
37 You widen my path;[cw]
my feet[cx] do not slip.
38 I chase my enemies and destroy them;
I do not turn back until I wipe them out.
39 I wipe them out and beat them to death;
they cannot get up;
they fall at my feet.
40 You give me strength for battle;[cy]
you make my foes kneel before me.[cz]
41 You make my enemies retreat;[da]
I destroy those who hate me.
42 They cry out,[db] but there is no one to help them;[dc]
they cry out to the Lord,[dd] but he does not answer them.
43 I grind them as fine as the dust of the ground;
I crush them and stomp them like clay[de] in the streets.
44 You rescue me from a hostile army;[df]
you preserve me as a leader of nations;
people over whom I had no authority are now my subjects.[dg]
45 Foreigners are powerless before me;[dh]
when they hear of my exploits, they submit to me.[di]
46 Foreigners lose their courage;[dj]
they shake with fear[dk] as they leave[dl] their strongholds.[dm]
47 The Lord is alive![dn]
My Protector[do] is praiseworthy![dp]
The God who delivers me[dq] is exalted as king![dr]
48 The one true God completely vindicates me;[ds]
he makes nations submit to me.[dt]
49 He delivers me from my enemies;[du]
you snatch me away[dv] from those who attack me;[dw]
you rescue me from violent men.
50 So I will give you thanks, O Lord, before the nations![dx]
I will sing praises to you.[dy]
51 He gives his king magnificent victories;[dz]
he is faithful to his chosen ruler,[ea]
to David and to his descendants forever!”

Footnotes

  1. 2 Samuel 22:1 sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18.
  2. 2 Samuel 22:1 tn Heb “spoke.”
  3. 2 Samuel 22:1 tn Heb “in the day,” or “at the time.”
  4. 2 Samuel 22:1 tn Heb “hand.”
  5. 2 Samuel 22:1 tn Heb “and from the hand of Saul.”
  6. 2 Samuel 22:2 tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
  7. 2 Samuel 22:2 tn Traditionally “my fortress”; TEV “my strong fortress”; NCV “my protection.”sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
  8. 2 Samuel 22:3 tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהַי (ʾelohay, “my God”) rather than MT’s אֱלֹהֵי (ʾelohe, “the God of”). See Ps 18:2.
  9. 2 Samuel 22:3 tn Or “in whom.”
  10. 2 Samuel 22:3 tn Heb “the horn of my salvation,” or “my saving horn.”sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. 2 Sam 22:3 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
  11. 2 Samuel 22:3 tn The parallel version of the song in Ps 18 does not include this last line.
  12. 2 Samuel 22:4 tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV “I prayed”), not an imperfect (as in many English versions).
  13. 2 Samuel 22:4 tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mehullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yehvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”
  14. 2 Samuel 22:5 tn The noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
  15. 2 Samuel 22:5 tn The noun בְלִיַּעַל (beliyyaʿal) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
  16. 2 Samuel 22:5 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (baʿat) sometimes by metonymy carries the nuance “frighten,” but the parallelism (note “engulfed” in the preceding line) favors the meaning “overwhelm” here.
  17. 2 Samuel 22:6 tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.
  18. 2 Samuel 22:6 tn Heb “surrounded me.”
  19. 2 Samuel 22:6 tn Heb “confronted me.”
  20. 2 Samuel 22:7 tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.
  21. 2 Samuel 22:7 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.
  22. 2 Samuel 22:7 tn Heb “and my cry for help [entered] his ears.”
  23. 2 Samuel 22:8 tn The earth heaved and shook. The imagery pictures an earthquake, in which the earth’s surface rises and falls. The earthquake motif is common in Old Testament theophanies of God as warrior and in ancient Near eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
  24. 2 Samuel 22:8 tn Psalm 18:7 reads “the roots of the mountains.”
  25. 2 Samuel 22:8 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav consecutive in the verse.
  26. 2 Samuel 22:9 tn Heb “within” or “[from] within.” For a discussion of the use of the preposition ב (bet) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
  27. 2 Samuel 22:9 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here (most English versions, “nostrils”). See also v. 16, “the powerful breath of your nose.”
  28. 2 Samuel 22:9 tn Heb “fire from his mouth devoured.” In this poetic narrative the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.sn For other examples of fire as a weapon in Old Testament theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
  29. 2 Samuel 22:9 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4).
  30. 2 Samuel 22:10 tn The verb נָטָה (natah) can carry the sense “[to cause to] bend; [to cause to] bow down” (see HALOT 693 s.v. נָטָה). For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden (cf. KJV, NASB, NRSV “He bowed the heavens”; NAB “He inclined the heavens”). Here the Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm.
  31. 2 Samuel 22:11 tn Or “rode upon.”
  32. 2 Samuel 22:11 tn Heb “a cherub” (so KJV, NAB, NRSV); NIV “the cherubim” (plural); TEV “his winged creature”; CEV “flying creatures.”sn A winged angel. Cherubim, as depicted in the Old Testament, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).
  33. 2 Samuel 22:11 tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyedeʾ, “and he glided”; cf. NIV “soared”; NCV “raced”) rather than MT וַיֵּרָא (vayyeraʾ, “and he appeared,” so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).
  34. 2 Samuel 22:11 sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
  35. 2 Samuel 22:12 tc Heb “he made darkness around him coverings.” The parallel text in Ps 18:11 reads “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 omits “his hiding place” and pluralizes “covering.” Psalm 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the letter ס (samek): סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sevivotayv sukkato).
  36. 2 Samuel 22:12 tc Heb “a sieve of water, clouds of clouds.” The form חַשְׁרַת (khashrat) is a construct of חַשְׁרָה (khashrah, “sieve”), which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חשׁר (“to sift”) is attested in post-biblical Hebrew and Aramaic (see HALOT 363 s.v. *חשׁר). The phrase חַשְׁרַת־מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground. (See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry, 146, note 33.)
  37. 2 Samuel 22:13 tc The parallel text in Ps 18:12 reads “from the brightness in front of him his clouds came, hail and coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מִנֹּגַהּ נֶגְדּוֹ עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ (minnogah negdo ʿaveru barad vegakhale ʾesh, “from the brightness in front of him came hail and coals of fire”) which is the basis for the present translation. The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבְרוּ (ʿaveru; Ps 18:12) and בָּעֲרוּ (baʿaru, 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (ʿavayv, “his clouds”; Ps 18:12) may be virtually dittographic (note the following עָבְרוּ), or it could have accidentally dropped from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ [baʿaru], which might have originally read עָבְרוּ). The term בָּרָד (barad, “hail”; Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
  38. 2 Samuel 22:14 tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.
  39. 2 Samuel 22:14 sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
  40. 2 Samuel 22:14 tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the preterite form in the preceding line. The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.sn Thunder is a common motif in Old Testament theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
  41. 2 Samuel 22:15 tn Heb “sent.”
  42. 2 Samuel 22:15 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to David’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
  43. 2 Samuel 22:15 sn Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.
  44. 2 Samuel 22:16 tn Or “channels.”
  45. 2 Samuel 22:16 tn Or “foundations.”
  46. 2 Samuel 22:16 tn The noun is derived from the verb גָעַר (gaʿar) which is often understood to mean “rebuke.” 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 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
  47. 2 Samuel 22:16 tn Heb “blast of the breath” (literally, “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
  48. 2 Samuel 22:17 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
  49. 2 Samuel 22:17 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 5 and Ps 144:7).
  50. 2 Samuel 22:18 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
  51. 2 Samuel 22:19 tn The same verb is translated “trapped” in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT “attacked.”
  52. 2 Samuel 22:19 tn Heb “became my support.”
  53. 2 Samuel 22:20 tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).
  54. 2 Samuel 22:21 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
  55. 2 Samuel 22:21 tn Heb “according to my righteousness.” As vv. 22-25 make clear, David refers here to his unwavering obedience to God’s commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.
  56. 2 Samuel 22:21 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
  57. 2 Samuel 22:21 tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.
  58. 2 Samuel 22:22 tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
  59. 2 Samuel 22:22 tn Heb “I have not acted wickedly from my God.” The statement is elliptical, the idea being, “I have not acted wickedly and, in so doing, departed from my God.”
  60. 2 Samuel 22:23 tn Heb “for all his regulations are before me.” The term מִשְׁפָּטָו (mishpatav, “his regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf Deut 17:18-20). See also Pss 19:9 (cf vv. 7-8); 89:30; 147:20 (cf v. 19), as well as the numerous uses of the term in Ps 119.
  61. 2 Samuel 22:23 tn Heb “and his rules, I do not turn aside from it.” Ps 18:22 reads, “and his rules I do not turn aside from me.” The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20).
  62. 2 Samuel 22:24 tn Heb “from my sin,” that is, from making it my own in any way. Leading a “blameless” life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
  63. 2 Samuel 22:25 tn Heb “according to my righteousness.” See v. 21.
  64. 2 Samuel 22:25 tn Heb “according to my purity before his eyes.”
  65. 2 Samuel 22:26 tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
  66. 2 Samuel 22:26 tn Or “to a faithful follower.” A חָסִיד (khasid, “faithful follower”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
  67. 2 Samuel 22:26 tn Or “innocent.”
  68. 2 Samuel 22:26 tc Heb “a warrior of innocence.” The parallel text in Ps 18:25 reads, probably correctly, גֶּבֶר (gever, “man”) instead of גִּבּוֹר (gibbor, “warrior”).
  69. 2 Samuel 22:27 tn Or “blameless.”
  70. 2 Samuel 22:27 tc The translation follows two medieval Hebrew mss in reading תִּתְפַּתָּל (titpattal) from the root פָּתַל (patal, “to twist”), rather than the MT תִּתַּפָּל (tittappal, from the root תָּפַל (tafal, “to be tasteless,” “behave silly”; cf. KJV “unsavoury”). See as well the parallel passage in Ps 18:26. The verb פָּתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB “astute”; NIV “shrewd”; NRSV “perverse”; TEV, NLT “hostile.”
  71. 2 Samuel 22:27 tn The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted; crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
  72. 2 Samuel 22:28 tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).
  73. 2 Samuel 22:28 tc Heb “but your eyes are upon the proud, you bring low.” Psalm 18:27 reads “but proud eyes you bring low.”
  74. 2 Samuel 22:29 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
  75. 2 Samuel 22:29 tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (taʾir, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.
  76. 2 Samuel 22:29 tc The Lucianic Greek recension and Vulgate understand this verb to be second person rather than third person as in the MT. But this is probably the result of reading the preceding word “Lord” as a vocative under the influence of the vocative in the first part of the verse.
  77. 2 Samuel 22:29 tn Heb “my darkness.”
  78. 2 Samuel 22:30 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
  79. 2 Samuel 22:30 tn Heb “by you.”
  80. 2 Samuel 22:30 tn Heb “I will run.” The imperfect verbal forms in v. 30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.”
  81. 2 Samuel 22:30 tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
  82. 2 Samuel 22:30 tn Heb “by my God.”
  83. 2 Samuel 22:30 tn David uses hyperbole to emphasize his God-given military superiority.
  84. 2 Samuel 22:31 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (haʾel, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II אֵל 6; Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
  85. 2 Samuel 22:31 tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.
  86. 2 Samuel 22:32 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
  87. 2 Samuel 22:32 tn Heb “rocky cliff,” which is a metaphor of protection.
  88. 2 Samuel 22:32 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.
  89. 2 Samuel 22:33 tn Heb “the God.” See the note at v. 31.
  90. 2 Samuel 22:33 tc 4QSama has מְאַזְּרֵנִי (meʾazzereni, “the one girding me with strength”) rather than the MT מָעוּזִּי (maʿuzzi, “my refuge”). See as well Ps 18:32.
  91. 2 Samuel 22:33 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
  92. 2 Samuel 22:33 tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
  93. 2 Samuel 22:34 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew mss in reading רַגְלַי (raglay, “my feet”) rather than the MT רַגְלָיו (raglayv, “his feet”). See as well Ps 18:33.
  94. 2 Samuel 22:34 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
  95. 2 Samuel 22:35 tn Heb “teaches.”
  96. 2 Samuel 22:35 tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.
  97. 2 Samuel 22:35 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
  98. 2 Samuel 22:36 tn Another option is to translate the prefixed verb with vav consecutive with a past tense, “you gave me.” Several prefixed verbal forms with vav consecutive also appear in vv. 38-44. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly.
  99. 2 Samuel 22:36 tc Psalm 18:35 contains an additional line following this one, which reads “your right hand supports me.” It may be omitted here due to homoioarcton. See the note at Ps 18:35.tn Heb “and you give me the shield of your deliverance”; KJV, ASV “the shield of thy (your NRSV, NLT) salvation”; NIV “your shield of victory.” Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
  100. 2 Samuel 22:36 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.
  101. 2 Samuel 22:37 tn Heb “step.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives him the capacity to run quickly.
  102. 2 Samuel 22:37 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
  103. 2 Samuel 22:40 tn Heb “you clothed me with strength for battle.”
  104. 2 Samuel 22:40 tn Heb “you make those who rise against me kneel beneath me.”
  105. 2 Samuel 22:41 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck” ].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” See Exod 23:27 and HALOT 888 s.v. II ערף.
  106. 2 Samuel 22:42 tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel יְשַׁוְּעוּ (yeshavveʿu, “they cry for help”) rather than the Qal of the MT יִשְׁעוּ (yishʿu, “they look about for help”). See Ps 18:41 as well.
  107. 2 Samuel 22:42 tn Heb “but there is no deliverer.”
  108. 2 Samuel 22:42 tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.
  109. 2 Samuel 22:43 tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.
  110. 2 Samuel 22:44 tn Heb “from the strivings of my people.” In this context רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עַם (ʿam, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. עַם 2.d). The suffix “my” suggests David is referring to attacks by his own countrymen, the “people” being Israel. However, the parallel text in Ps 18:43 omits the suffix.
  111. 2 Samuel 22:44 tn Heb “a people whom I did not know serve me.” In this context the verb “know” (יָדַע, yadaʿ) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
  112. 2 Samuel 22:45 tn For the meaning “to be weak; to be powerless” for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15).
  113. 2 Samuel 22:45 tn Heb “at a report of an ear they submit to me.” The report of David’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
  114. 2 Samuel 22:46 tn Heb “wither, wear out.”
  115. 2 Samuel 22:46 tc The translation assumes a reading וְיַחְרְגוּ (veyakhregu, “and they quaked”) rather than the MT וְיַחְגְּרוּ (veyakhgeru, “and they girded themselves”). See the note at Ps 18:45.
  116. 2 Samuel 22:46 tn Heb “from.”
  117. 2 Samuel 22:46 tn Heb “prisons.” Their besieged cities are compared to prisons.
  118. 2 Samuel 22:47 tn Elsewhere the construction חַי־יְהוָה (khay yehvah) is used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.
  119. 2 Samuel 22:47 tn Heb “my rocky cliff,” which is a metaphor for protection.
  120. 2 Samuel 22:47 tn Or “blessed [i.e., praised] be.”
  121. 2 Samuel 22:47 tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”
  122. 2 Samuel 22:47 tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
  123. 2 Samuel 22:48 tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
  124. 2 Samuel 22:48 tn Heb “and [is the one who] brings down nations beneath me.”
  125. 2 Samuel 22:49 tn Heb “and [the one who] brings me out from my enemies.”
  126. 2 Samuel 22:49 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority.
  127. 2 Samuel 22:49 tn Heb “from those who rise against me.”
  128. 2 Samuel 22:50 sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.
  129. 2 Samuel 22:50 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).
  130. 2 Samuel 22:51 tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew mss of the MT which read מִגְדּוֹל (migdol, “tower”). See Ps 18:50.
  131. 2 Samuel 22:51 tn Heb “[the one who] does loyalty to his anointed one.”
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2 Samuel 21
2 Samuel 23
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Psalm 14
New English Translation

Psalm 14[a]

For the music director, by David.

14 Fools say to themselves,[b] “There is no God.”[c]
They sin and commit evil deeds;[d]
none of them does what is right.[e]
2 The Lord looks down from heaven[f] at the human race,[g]
to see if there is anyone who is wise[h] and seeks God.[i]
3 Everyone rejects God;[j]
they are all morally corrupt.[k]
None of them does what is right,[l]
not even one.
4 All those who behave wickedly[m] do not understand—[n]
those who devour my people as if they were eating bread,
and do not call out to the Lord.
5 They are absolutely terrified,[o]
for God defends the godly.[p]
6 You want to humiliate the oppressed,[q]
even though[r] the Lord is their[s] shelter.
7 I wish the deliverance[t] of Israel would come from Zion!
When the Lord restores the well-being of his people,[u]
may Jacob rejoice,[v]
may Israel be happy![w]

Footnotes

  1. Psalm 14:1 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
  2. Psalm 14:1 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
  3. Psalm 14:1 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
  4. Psalm 14:1 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism—living as if there is no God who will hold them accountable for their actions—makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
  5. Psalm 14:1 tn Heb “there is none that does good.”
  6. Psalm 14:2 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
  7. Psalm 14:2 tn Heb “upon the sons of man.”
  8. Psalm 14:2 tn Or “acts wisely.” The Hiphil is exhibitive.
  9. Psalm 14:2 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
  10. Psalm 14:3 tn Heb “everyone turns aside.”
  11. Psalm 14:3 tn Heb “together they are corrupt.”
  12. Psalm 14:3 tn Heb “there is none that does good.”
  13. Psalm 14:4 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
  14. Psalm 14:4 tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).
  15. Psalm 14:5 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
  16. Psalm 14:5 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
  17. Psalm 14:6 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
  18. Psalm 14:6 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
  19. Psalm 14:6 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (ʿani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
  20. Psalm 14:7 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
  21. Psalm 14:7 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shevut) is apparently a cognate accusative of שׁוּב (shuv).
  22. Psalm 14:7 tn The verb form is jussive.
  23. Psalm 14:7 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
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Psalm 13
Psalm 15
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Psalm 53
New English Translation

Psalm 53[a]

For the music director, according to the machalath style;[b] a well-written song[c] by David.

53 Fools say to themselves,[d] “There is no God.”[e]
They sin and commit evil deeds;[f]
none of them does what is right.[g]
2 God looks down from heaven[h] at the human race,[i]
to see if there is anyone who is wise[j] and seeks God.[k]
3 Everyone rejects God;[l]
they are all morally corrupt.[m]
None of them does what is right,[n]
not even one!
4 All those who behave wickedly[o] do not understand[p]—
those who devour my people as if they were eating bread,
and do not call out to God.
5 They are absolutely terrified,[q]
even by things that do not normally cause fear.[r]
For God annihilates[s] those who attack you.[t]
You are able to humiliate them because God has rejected them.[u]
6 I wish the deliverance[v] of Israel would come from Zion!
When God restores the well-being of his people,[w]
may Jacob rejoice,[x]
may Israel be happy![y]

Footnotes

  1. Psalm 53:1 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, yehvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
  2. Psalm 53:1 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
  3. Psalm 53:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
  4. Psalm 53:1 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
  5. Psalm 53:1 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
  6. Psalm 53:1 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (ʿalilah, “a deed”) instead of עָוֶל (ʿaval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism—living as if there is no God who will hold them accountable for their actions—makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
  7. Psalm 53:1 tn Heb “there is none that does good.”
  8. Psalm 53:2 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
  9. Psalm 53:2 tn Heb “upon the sons of man.”
  10. Psalm 53:2 tn Or “acts wisely.” The Hiphil is exhibitive.
  11. Psalm 53:2 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
  12. Psalm 53:3 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol, “the whole/all”) instead of כֻּלּוֹ (kullo, “all of it”) and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
  13. Psalm 53:3 tn Heb “together they are corrupt.”
  14. Psalm 53:3 tn Heb “there is none that does good.”
  15. Psalm 53:4 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
  16. Psalm 53:4 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
  17. Psalm 53:5 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
  18. Psalm 53:5 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
  19. Psalm 53:5 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
  20. Psalm 53:5 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
  21. Psalm 53:5 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
  22. Psalm 53:6 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
  23. Psalm 53:6 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shevut) is apparently a cognate accusative of שׁוּב (shuv).
  24. Psalm 53:6 tn The verb form is jussive.
  25. Psalm 53:6 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
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Psalm 52
Psalm 54
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1 Samuel 26
New English Translation

David Spares Saul’s Life Again

26 The Ziphites came to Saul at Gibeah and said, “Isn’t David hiding on the hill of Hakilah near[a] Jeshimon?” 2 So Saul arose and went down to the wilderness of Ziph, accompanied by 3,000 select men of Israel, to look for David in the wilderness of Ziph. 3 Saul camped by the road on the hill of Hakilah near Jeshimon, but David was staying in the wilderness. When he realized that Saul had come to the wilderness to find[b] him, 4 David sent scouts and verified that Saul had indeed arrived.[c]

5 So David set out and went to the place where Saul was camped. David saw the place where Saul and Abner son of Ner, the general in command of his army, were sleeping. Now Saul was lying in the entrenchment, and the army was camped all around him. 6 David said to Ahimelech the Hittite and Abishai son of Zeruiah, Joab’s brother, “Who will go down with me to Saul in the camp?” Abishai replied, “I will go down with you.”

7 So David and Abishai approached the army at night and found Saul lying asleep in the entrenchment with his spear stuck in the ground by his head. Abner and the army were lying all around him. 8 Abishai said to David, “Today God has delivered your enemy into your hands. Now let me drive the spear[d] right through him into the ground with one swift jab![e] A second jab won’t be necessary!”

9 But David said to Abishai, “Don’t kill him! Who can extend his hand against the Lord’s chosen one[f] and remain guiltless?” 10 David went on to say, “As the Lord lives, the Lord himself will strike him down. Either his day will come and he will die, or he will go down into battle and be swept away. 11 But may the Lord prevent me from extending my hand against the Lord’s chosen one! Now take the spear by Saul’s head and the jug of water, and let’s get out of here!” 12 So David took the spear and the jug of water by Saul’s head, and they got out of there. No one saw them or was aware of their presence or woke up. All of them were asleep, for the Lord had caused a deep sleep to fall on them.

13 Then David crossed to the other side and stood on the top of the hill some distance away; there was a considerable distance between them. 14 David called to the army and to Abner son of Ner, “Won’t you answer, Abner?” Abner replied, “Who are you, that you have called to the king?” 15 David said to Abner, “Aren’t you a man? After all, who is like you in Israel? Why then haven’t you protected your lord the king? One of the soldiers came to kill your lord the king. 16 This failure on your part isn’t good![g] As surely as the Lord lives, you people who have not protected your lord, the Lord’s chosen one, are as good as dead![h] Now look where the king’s spear and the jug of water that was by his head are!”

17 When Saul recognized David’s voice, he said, “Is that your voice, my son David?” David replied, “Yes, it’s my voice, my lord the king.” 18 He went on to say, “Why is my lord chasing his servant? What have I done? What wrong have I done?[i] 19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in[j] an offering. But if men have instigated this,[k] may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’ 20 Now don’t let my blood fall to the ground away from the Lord’s presence, for the king of Israel has gone out to look for a flea the way one looks for a partridge[l] in the hill country.”

21 Saul replied, “I have sinned. Come back, my son David. I won’t harm you anymore, for you treated my life with value[m] this day. I have behaved foolishly and have made a very terrible mistake!”[n] 22 David replied, “Here is the king’s spear! Let one of your servants cross over and get it. 23 The Lord rewards each man for his integrity and loyalty.[o] Even though today the Lord delivered you into my hand, I was not willing to extend my hand against the Lord’s chosen one. 24 In the same way that I valued your life this day,[p] may the Lord value my life[q] and deliver me from all danger.” 25 Saul replied to David, “May you be rewarded,[r] my son David! You will without question be successful!”[s] So David went on his way, and Saul returned to his place.

Footnotes

  1. 1 Samuel 26:1 tn Heb “upon the face of.”
  2. 1 Samuel 26:3 tn Heb “after.”
  3. 1 Samuel 26:4 tn Heb “and David sent scouts and he knew that Saul had certainly come.”
  4. 1 Samuel 26:8 tn Here “the spear” almost certainly refers to Saul’s own spear, which according to the previous verse was stuck into the ground beside him as he slept. This is reflected in a number of English versions: TEV, CEV “his own spear”; NLT “that spear.” Cf. NIV, NCV “my spear,” in which case Abishai refers to his own spear rather than Saul’s, but this is unlikely since (1) Abishai would probably not have carried a spear along since such a weapon would be unwieldy when sneaking into the enemy camp; and (2) this would not explain the mention of Saul’s own spear stuck in the ground beside him in the previous verse.
  5. 1 Samuel 26:8 tn Heb “let me strike him with the spear and into the ground one time.”
  6. 1 Samuel 26:9 tn Heb “anointed” (also in vv. 11, 16, 23).
  7. 1 Samuel 26:16 tn Heb “Not good [is] this thing which you have done.”
  8. 1 Samuel 26:16 tn Heb “you are sons of death.”
  9. 1 Samuel 26:18 tn Heb “What in my hand [is] evil?”
  10. 1 Samuel 26:19 tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would be a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.
  11. 1 Samuel 26:19 tn Heb “but if the sons of men.”
  12. 1 Samuel 26:20 tn Heb “the calling [one],” which apparently refers to a partridge.
  13. 1 Samuel 26:21 tn Heb “my life was valuable in your eyes.”
  14. 1 Samuel 26:21 tn Heb “and I have erred very greatly.”
  15. 1 Samuel 26:23 tn Heb “and the Lord returns to the man his righteousness and his faithfulness.”
  16. 1 Samuel 26:24 tn Heb “your life was great this day in my eyes.”
  17. 1 Samuel 26:24 tn Heb “may my life be great in the eyes of the Lord.”
  18. 1 Samuel 26:25 tn Heb “blessed.”
  19. 1 Samuel 26:25 tn Heb “you will certainly do and also you will certainly be able.” The infinitive absolutes placed before the finite verbal forms lend emphasis to the statement.
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