◀ All Reading Plans / Chronological / Psalm 7 Psalm 27 Psalm 31 Psalm 34 Psalm 52 (New English Translation)

Prev Day

April 15, 2025

Next Day

Use the calendar to view readings from this devotional.

April 2025
Su	Mo	Tu	We	Th	Fr	Sa
		1	2	3	4	5
6	7	8	9	10	11	12
13	14	15	16	17	18	19
20	21	22	23	24	25	26
27	28	29	30

Return to today's reading

Chronological

Read the Bible in the chronological order in which its stories and events occurred.

Duration: 365 days

Psalm 7

Psalm 7^[a]

A musical composition^[b] by David, which he sang to the Lord concerning^[c] a Benjaminite named Cush.^[d]

7 O Lord my God, in you I have taken shelter.^[e]
Deliver me from all who chase me. Rescue me!
²Otherwise they will rip^[f] me^[g] to shreds like a lion;
they will tear me to bits and no one will be able to rescue me.^[h]
³O Lord my God, if I have done what they say,^[i]
or am guilty of unjust actions,^[j]
⁴or have wronged my ally,^[k]
or helped his lawless enemy,^[l]
⁵may an enemy relentlessly chase^[m] me^[n] and catch me;^[o]
may he trample me to death^[p]
and leave me lying dishonored in the dust.^[q] (Selah)
⁶Stand up angrily,^[r] Lord.
Rise up with raging fury against my enemies.^[s]
Wake up for my sake, and execute the judgment you have decreed for them.^[t]
⁷The countries are assembled all around you;^[u]
take once more your rightful place over them.^[v]
⁸The Lord judges the nations.^[w]
Vindicate me, Lord, because I am innocent,^[x]
because I am blameless,^[y] O Exalted One.^[z]
⁹May the evil deeds of the wicked^[aa] come to an end.^[ab]
But make the innocent^[ac] secure,^[ad]
O righteous God,
you who examine^[ae] inner thoughts and motives.^[af]
¹⁰The Exalted God is my shield,^[ag]
the one who delivers the morally upright.^[ah]
¹¹God is a just judge;
he is angry throughout the day.^[ai]
¹²If a person^[aj] does not repent, God will wield his sword.^[ak]
He has prepared to shoot his bow.^[al]
¹³He has prepared deadly weapons to use against him;^[am]
he gets ready to shoot flaming arrows.^[an]
¹⁴See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies—
¹⁵he digs a pit^[ao]
and then falls into the hole he has made.^[ap]
¹⁶He becomes the victim of his own destructive plans^[aq]—
and the violence he intended for others falls on his own head.^[ar]
¹⁷I will thank the Lord for^[as] his justice;
I will sing praises to the Lord Most High!^[at]

Footnotes

Psalm 7:1 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
Psalm 7:1 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
Psalm 7:1 tn Or “on account of.”
Psalm 7:1 sn Apparently this individual named Cush was one of David’s enemies.
Psalm 7:1 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
Psalm 7:2 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
Psalm 7:2 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
Psalm 7:2 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
Psalm 7:3 tn Heb “if I have done this.”
Psalm 7:3 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
Psalm 7:4 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (shol^emi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
Psalm 7:4 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsor^eri, “my enemy”) to צוֹרְרוֹ (tsor^ero, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
Psalm 7:5 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
Psalm 7:5 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
Psalm 7:5 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
Psalm 7:5 tn Heb “and may he trample down to the earth my life.”
Psalm 7:5 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (kh^evodi, “my honor”) to כְבֵדִי (kh^evedi, “my liver” as the seat of life), but the term כְבוֹדִי (kh^evodi) is to be retained since it probably refers to the psalmist’s dignity or honor.
Psalm 7:6 tn Heb “in your anger.”
Psalm 7:6 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (ʿavrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
Psalm 7:6 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (ʾeliy, “my God”) instead of אֵלַי (ʾelay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
Psalm 7:7 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
Psalm 7:7 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
Psalm 7:8 sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).
Psalm 7:8 tn Heb “judge me, O Lord, according to my innocence.”
Psalm 7:8 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
Psalm 7:8 tn The Hebrew form עָלָי (ʿalay) has been traditionally understood as the preposition עַל (ʿal, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (ʿalah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
Psalm 7:9 tn In the psalms the Hebrew term רְשָׁעִים (r^eshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
Psalm 7:9 tn The prefixed verbal form is a jussive, expressing an imprecation here.
Psalm 7:9 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
Psalm 7:9 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
Psalm 7:9 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
Psalm 7:9 tn Heb “and [the one who] tests hearts and kidneys, righteous God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
Psalm 7:10 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (ʿal) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
Psalm 7:10 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
Psalm 7:11 tn Heb “God (the divine name אֵל [ʾel] is used) is angry during all the day.” The verb זֹעֵם (zoʿem) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
Psalm 7:12 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
Psalm 7:12 tn Heb “if he does not return, his sword he wields.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity. The verb לָטַשׁ (latash) appears only five times in the Bible. It is typically taken as a reference to sharpening, as in 1 Sam 13:20. But the meaning “wield” known from Ugaritic, a close cognate language, seems to fit the context better. The following verbs describe past actions of having gotten instruments prepared for battle. It is more consistent with that setting to picture God taking his sword and swinging it as a final act of preparation or as an immediate threat.
Psalm 7:12 tn Heb “his bow he has stepped [on] and prepared it.” “Treading the bow” involved stepping on one end of it in order to bend and string it and thus prepare it for battle. The verbs are a perfect and a preterite, thus referring to past action.
Psalm 7:13 tn Heb “and for him he has prepared the weapons of death.”
Psalm 7:13 tn Heb “his arrows into flaming [things] he makes.” The verb is a prefixed form and understood as an imperfect. As a parallel to the first verb in the series, יִלְטֹשׁ (yiltosh; he will wield), it describes a final act of preparation or the beginning of engaging in battle. It is also possible that the form is a preterite and should be understood as past tense, like the preceding perfect and preterite verbs.
Psalm 7:15 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
Psalm 7:15 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
Psalm 7:16 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
Psalm 7:16 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
Psalm 7:17 tn Heb “according to.”
Psalm 7:17 tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

Psalm 27

Psalm 27^[a]

By David.

27 The Lord is my light^[b] and my salvation.
I fear no one.^[c]
The Lord protects my life.
I am afraid of no one.^[d]
²When evil men attack me^[e]
to devour my flesh,^[f]
when my adversaries and enemies attack me,^[g]
they stumble and fall.^[h]
³Even when an army is deployed against me,
I do not fear.^[i]
Even when war is imminent,^[j]
I remain confident.^[k]
⁴I have asked the Lord for one thing—
this is what I desire!
I want to live^[l] in the Lord’s house^[m] all the days of my life,
so I can gaze at the splendor^[n] of the Lord
and contemplate in his temple.
⁵He will surely^[o] give me shelter^[p] in the day of danger;^[q]
he will hide me in his home.^[r]
He will place me^[s] on an inaccessible rocky summit.^[t]
⁶Now I will triumph
over my enemies who surround me.^[u]
I will offer sacrifices in his dwelling place and shout for joy.^[v]
I will sing praises to the Lord.
⁷Hear me,^[w] O Lord, when I cry out.
Have mercy on me and answer me.
⁸My heart tells me to pray to you,^[x]
and I do pray to you, O Lord.^[y]
⁹Do not reject me.^[z]
Do not push your servant away in anger.
You are my deliverer.^[aa]
Do not forsake or abandon me,
O God who vindicates me.
¹⁰Even if my father and mother abandoned me,^[ab]
the Lord would take me in.^[ac]
¹¹Teach me how you want me to live,^[ad] Lord;
lead me along a level path^[ae] because of those who wait to ambush me.^[af]
¹²Do not turn me over to my enemies,^[ag]
for false witnesses who want to destroy me testify against me.^[ah]
¹³Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?^[ai]
¹⁴Rely^[aj] on the Lord!
Be strong and confident!^[ak]
Rely on the Lord!

Footnotes

Psalm 27:1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
Psalm 27:1 sn “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).
Psalm 27:1 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one.”
Psalm 27:1 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
Psalm 27:2 tn Heb “draw near to me.”
Psalm 27:2 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
Psalm 27:2 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
Psalm 27:2 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
Psalm 27:3 tn Heb “my heart does not fear.”
Psalm 27:3 tn Heb “if war rises up against me.”
Psalm 27:3 tn Heb “in this [i.e., “during this situation”] I am trusting.”
Psalm 27:4 tn Heb “for me to live.”
Psalm 27:4 sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 27:4 tn Or “beauty.”
Psalm 27:5 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
Psalm 27:5 tn Heb “he will hide me in his hut.”
Psalm 27:5 tn Or “trouble.”
Psalm 27:5 tn Heb “tent.”
Psalm 27:5 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
Psalm 27:5 tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.
Psalm 27:6 tn Heb “and now my head will be lifted up over my enemies all around me.”sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
Psalm 27:6 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
Psalm 27:7 tn Heb “my voice.”
Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
Psalm 27:9 tn Or “[source of] help.”
Psalm 27:10 tn Or “though my father and mother have abandoned me.”
Psalm 27:10 tn Heb “gather me in”; or “receive me.”
Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
Psalm 27:14 tn Or “wait.”
Psalm 27:14 tn Heb “be strong and let your heart be confident.”

Psalm 31

Psalm 31^[a]

For the music director, a psalm of David.

31 In you, O Lord, I have taken shelter.
Never let me be humiliated.
Vindicate me by rescuing me.^[b]
²Listen to me.^[c]
Quickly deliver me.
Be my protector and refuge,^[d]
a stronghold where I can be safe.^[e]
³For you are my high ridge^[f] and my stronghold;
for the sake of your own reputation^[g] you lead me and guide me.^[h]
⁴You will free me^[i] from the net they hid for me,
for you are my place of refuge.
⁵Into your hand I entrust my life;^[j]
you will rescue^[k] me, O Lord, the faithful God.
⁶I hate those who serve worthless idols,^[l]
but I trust in the Lord.
⁷I will be happy and rejoice in your faithfulness,
because you notice my pain
and you are aware of how distressed I am.^[m]
⁸You do not deliver me over to the power of the enemy;
you enable me to stand^[n] in a wide open place.
⁹Have mercy on me, Lord, for I am in distress!
My eyes grow dim^[o] from suffering.^[p]
I have lost my strength.^[q]
¹⁰For my life nears its end in pain;
my years draw to a close as I groan.^[r]
My strength fails me because of^[s] my sin,
and my bones become brittle.^[t]
¹¹Because of all my enemies, people disdain me;^[u]
my neighbors are appalled by my suffering^[v]—
those who know me are horrified by my condition;^[w]
those who see me in the street run away from me.
¹²I am forgotten, like a dead man no one thinks about;^[x]
I am regarded as worthless, like a broken jar.^[y]
¹³For I hear what so many are saying,^[z]
the terrifying news that comes from every direction.^[aa]
When they plot together against me,
they figure out how they can take my life.
¹⁴But I trust in you, O Lord!
I declare, “You are my God!”
¹⁵You determine my destiny.^[ab]
Rescue me from the power of my enemies and those who chase me.
¹⁶Smile^[ac] on your servant.
Deliver me because of your faithfulness.
¹⁷O Lord, do not let me be humiliated,
for I call out to you.
May evil men be humiliated.
May they go wailing to the grave.^[ad]
¹⁸May lying lips be silenced—
lips^[ae] that speak defiantly against the innocent^[af]
with arrogance and contempt.
¹⁹How great is your favor,^[ag]
which you store up for your loyal followers.^[ah]
In plain sight of everyone you bestow it on those who take shelter^[ai] in you.^[aj]
²⁰You hide them with you, where they are safe from the attacks^[ak] of men;^[al]
you conceal them in a shelter, where they are safe from slanderous attacks.^[am]
²¹The Lord deserves praise^[an]
for he demonstrated his amazing faithfulness to me when I was besieged by enemies.^[ao]
²²I jumped to conclusions and said,^[ap]
“I am cut off from your presence!”^[aq]
But you heard my plea for mercy when I cried out to you for help.
²³Love the Lord, all you faithful followers^[ar] of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly.^[as]
²⁴Be strong and confident,^[at]
all you who wait on the Lord.

Footnotes

Psalm 31:1 sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.
Psalm 31:1 tn Heb “in your vindication rescue me.”
Psalm 31:2 tn Heb “turn toward me your ear.”
Psalm 31:2 tn Heb “become for me a rocky summit of refuge.”
Psalm 31:2 tn Heb “a house of strongholds to deliver me.”
Psalm 31:3 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
Psalm 31:3 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)
Psalm 31:3 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
Psalm 31:4 tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”
Psalm 31:5 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
Psalm 31:5 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
Psalm 31:6 tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.
Psalm 31:7 tn Heb “you know the distresses of my life.”
Psalm 31:8 tn Heb “you cause my feet to stand.”
Psalm 31:9 tn Or perhaps, “are swollen.”
Psalm 31:9 tn Cf. Ps 6:7, which has a similar line.
Psalm 31:9 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
Psalm 31:10 tn Heb “and my years in groaning.”
Psalm 31:10 tn Heb “stumbles in.”
Psalm 31:10 tn Heb “grow weak.”
Psalm 31:11 tn Heb “because of all my enemies I am a reproach.”
Psalm 31:11 tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests a revision may be needed. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (meʾod, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (ʾed) can then be taken as a defectively written form of אֵיד (ʾed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).
Psalm 31:11 tn Heb “and [an object of ] horror to those known by me.”
Psalm 31:12 tn Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.
Psalm 31:12 tn Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.
Psalm 31:13 tn Heb “the report of many.”
Psalm 31:13 tn Heb “the terror from all around.”
Psalm 31:15 tn Heb “in your hand [are] my times.”
Psalm 31:16 tn Heb “cause your face to shine.”
Psalm 31:17 tn The verb יִדְּמוּ (yidd^emu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”
Psalm 31:18 tn Heb “the [ones which].”
Psalm 31:18 tn Or “godly.”
Psalm 31:19 tn Or “How abundant are your blessings!”
Psalm 31:19 tn Heb “for those who fear you.”
Psalm 31:19 tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 34:21-22).
Psalm 31:19 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
Psalm 31:20 tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”
Psalm 31:20 tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.
Psalm 31:20 tn Heb “you conceal them in a shelter from the strife of tongues.”
Psalm 31:21 tn Heb “blessed [be] the Lord.”
Psalm 31:21 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the Lord answered his prayer for help. Verses 19-24 were apparently written after the Lord answered the prayer of vv. 1-18.
Psalm 31:22 tn Heb “and I, I said in my haste.”
Psalm 31:22 tn Heb “from before your eyes.”
Psalm 31:23 tn A “faithful follower” (חָסִיד, khasid) 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).
Psalm 31:23 tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.
Psalm 31:24 tn Heb “be strong and let your heart[s] be confident.”

Psalm 34

Psalm 34^[a]

By David, when he pretended to be insane before Abimelech, causing the king to send him away.^[b]

34 I will praise^[c] the Lord at all times;
my mouth will continually praise him.^[d]
²I will boast^[e] in the Lord;
let the oppressed hear and rejoice.^[f]
³Magnify the Lord with me.
Let us praise^[g] his name together.
⁴I sought the Lord’s help^[h] and he answered me;
he delivered me from all my fears.
⁵Look to him and be radiant;
do not let your faces be ashamed.^[i]
⁶This oppressed man cried out and the Lord heard;
he saved him^[j] from all his troubles.
⁷The angel of the Lord camps around
the Lord’s^[k] loyal followers^[l] and delivers them.^[m]
⁸Taste^[n] and see that the Lord is good.
How blessed^[o] is the one^[p] who takes shelter in him.^[q]
⁹Fear the Lord, you chosen people of his,^[r]
for those who fear him lack nothing.
¹⁰Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
¹¹Come children. Listen to me.
I will teach you what it means to fear the Lord.^[s]
¹²Do you want to really live?^[t]
Would you love to live a long, happy life?^[u]
¹³Then make sure you don’t speak evil words^[v]
or use deceptive speech.^[w]
¹⁴Turn away from evil and do what is right.^[x]
Strive for peace and promote it.^[y]
¹⁵The Lord pays attention to the godly
and hears their cry for help.^[z]
¹⁶But the Lord opposes evildoers
and wipes out all memory of them from the earth.^[aa]
¹⁷The godly^[ab] cry out and the Lord hears;
he saves them from all their troubles.^[ac]
¹⁸The Lord is near the brokenhearted;
he delivers^[ad] those who are discouraged.^[ae]
¹⁹The godly^[af] face many dangers,^[ag]
but the Lord saves^[ah] them^[ai] from each one of them.
²⁰He protects^[aj] all his bones;^[ak]
not one of them is broken.^[al]
²¹Evil people self-destruct;^[am]
those who hate the godly are punished.^[an]
²²The Lord rescues his servants;^[ao]
all who take shelter in him escape punishment.^[ap]

Footnotes

Psalm 34:1 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
Psalm 34:1 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
Psalm 34:1 tn Heb “bless.”
Psalm 34:1 tn Heb “continually [will] his praise [be] in my mouth.”
Psalm 34:2 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
Psalm 34:2 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
Psalm 34:3 tn Or “exalt.”
Psalm 34:4 tn Heb “I sought the Lord.”
Psalm 34:5 tc The translation follows the LXX. The MT reads “they looked to him and were radiant; let their faces not be ashamed.” The MT reads the first verb as a perfect (הִבִּיטוּ, hibbitu), which would be past time, while the LXX (supported by Aquila, the Syriac, Jerome, and some medieval Hebrew mss) reads an imperative (הַבִּיטוּ, habbitu). The MT reads the second verb as a vav plus perfect, while the LXX reads it as an imperative, again a difference of the initial vowel. The third verb is a jussive preceded by אַל (ʾal), which supports reading the first two as imperatives. The second masculine plural pronoun (“your faces”) of the LXX and the Syriac, matches this understanding of the preceding verbs. The MT reading (“their faces”) is consistent with its view of the previous verbs. The reading adopted here interprets the verse as interrupting a testimony given to the congregation with an admonition based on that testimony.
Psalm 34:6 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
Psalm 34:7 tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.
Psalm 34:7 tn Heb “those who fear him.”
Psalm 34:7 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
Psalm 34:8 tn This verb is normally used of tasting food, as in eating a little bit of food (1 Sam 14:43; Jonah 3:7) or evaluating it (Job 12:11; 34:3). The two references to the physical senses stand for invitation and realization. Even a small or beginning experience of God reveals that he is good.
Psalm 34:8 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
Psalm 34:8 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
Psalm 34:8 tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:17-20; 34:21-22).
Psalm 34:9 tn Heb “O holy ones of his.”
Psalm 34:11 tn Heb “the fear of the Lord I will teach you.” In vv. 13-14 the psalmist explains to his audience what it means to “fear” the Lord.
Psalm 34:12 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
Psalm 34:12 tn Heb “[Who] loves days to see good?”
Psalm 34:13 tn Heb “guard your tongue from evil.”
Psalm 34:13 tn Heb “and your lips from speaking deception.”
Psalm 34:14 tn Or “do good.”
Psalm 34:14 tn Heb “seek peace and pursue it.”
Psalm 34:15 tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”
Psalm 34:16 tn Heb “the face of the Lord [is] against the doers of evil to cut off from the earth memory of them.”
Psalm 34:17 tn Heb “they” (i.e., the godly mentioned in v. 15).
Psalm 34:17 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
Psalm 34:18 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.
Psalm 34:18 tn Heb “the crushed in spirit.”
Psalm 34:19 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
Psalm 34:19 tn Or “trials.”
Psalm 34:19 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.
Psalm 34:19 tn Heb “him,” agreeing with the singular form in the preceding line.
Psalm 34:20 tn The Hebrew participial form suggests such protection is characteristic.
Psalm 34:20 tn That is, he protects the godly from physical harm.
Psalm 34:20 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
Psalm 34:21 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
Psalm 34:21 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
Psalm 34:22 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
Psalm 34:22 tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

Psalm 52

Psalm 52^[a]

For the music director, a well-written song^[b] by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.”^[c]

52 Why do you boast about your evil plans,^[d] O powerful man?
God’s loyal love protects me all day long.^[e]
²Your tongue carries out your destructive plans;^[f]
it is as effective as a sharp razor, O deceiver.^[g]
³You love evil more than good,
lies more than speaking the truth.^[h] (Selah)
⁴You love to use all the words that destroy,^[i]
and the tongue that deceives.
⁵Yet^[j] God will make you a permanent heap of ruins.^[k]
He will scoop you up^[l] and remove you from your home;^[m]
he will uproot you from the land of the living. (Selah)
⁶When the godly see this, they will be filled with awe,
and will mock the evildoer, saying:^[n]
⁷“Look, here is the man who would not make^[o] God his protector.
He trusted in his great wealth
and was confident about his plans to destroy others.”^[p]
⁸But I^[q] am like a flourishing^[r] olive tree in the house of God;
I continually^[s] trust in God’s loyal love.
⁹I will continually^[t] thank you when^[u] you execute judgment;^[v]
I will rely on^[w] you,^[x] for your loyal followers know you are good.^[y]

Footnotes

Psalm 52:1 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
Psalm 52:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
Psalm 52:1 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
Psalm 52:1 tn Heb “Why do you boast in evil?”
Psalm 52:1 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
Psalm 52:2 tn Heb “destruction your tongue devises.”
Psalm 52:2 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (ʿasah) is understood as a substantival vocative, addressed to the powerful man.
Psalm 52:3 tn Or “deceit more than speaking what is right.”
Psalm 52:4 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (balaʿ) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
Psalm 52:5 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
Psalm 52:5 tn Heb “will tear you down forever.”
Psalm 52:5 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
Psalm 52:5 tn Heb “from [your] tent.”
Psalm 52:6 tn Heb “and the godly will see and will fear and at him will laugh.”
Psalm 52:7 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
Psalm 52:7 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ʿazaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayyaʿaz), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ʿoshro, “his wealth”).
Psalm 52:8 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
Psalm 52:8 tn Or “luxuriant, green, leafy.”
Psalm 52:8 tn Or, hyperbolically, “forever and ever.”
Psalm 52:9 tn Or, hyperbolically, “forever.”
Psalm 52:9 tn Or “for.”
Psalm 52:9 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
Psalm 52:9 tn Or “wait on.”
Psalm 52:9 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
Psalm 52:9 tn Heb “for it is good in front of your loyal followers.”

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Chronological

Psalm 7[a]

A musical composition[b] by David, which he sang to the Lord concerning[c] a Benjaminite named Cush.[d]

Footnotes

Psalm 27[a]

By David.

Footnotes

Psalm 31[a]

For the music director, a psalm of David.

Footnotes

Psalm 34[a]

By David, when he pretended to be insane before Abimelech, causing the king to send him away.[b]

Footnotes

Psalm 52[a]

For the music director, a well-written song[b] by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.”[c]

Footnotes

Psalm 7^[a]

A musical composition^[b] by David, which he sang to the Lord concerning^[c] a Benjaminite named Cush.^[d]

Psalm 27^[a]

Psalm 31^[a]

Psalm 34^[a]

By David, when he pretended to be insane before Abimelech, causing the king to send him away.^[b]

Psalm 52^[a]

For the music director, a well-written song^[b] by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.”^[c]