Mazmur 3:7

3:7 Rise up, ¹  Lord!

Deliver me, my God!

Yes, ²  you will strike ³  all my enemies on the jaw;

you will break the teeth ⁴  of the wicked. ⁵ 

Mazmur 12:5

12:5 “Because of the violence done to the oppressed, ⁶ 

because of the painful cries ⁷  of the needy,

I will spring into action,” ⁸  says the Lord.

“I will provide the safety they so desperately desire.” ⁹ 

Mazmur 35:1

Psalm 35 ¹⁰ 

By David.

35:1 O Lord, fight ¹¹  those who fight with me!

Attack those who attack me!

Mazmur 35:23

35:23 Rouse yourself, wake up ¹²  and vindicate me! ¹³ 

My God and Lord, defend my just cause! ¹⁴ 

Mazmur 44:26

44:26 Rise up and help us!

Rescue us ¹⁵  because of your loyal love!

Mazmur 68:1-2

Psalm 68 ¹⁶ 

For the music director; by David, a psalm, a song.

68:1 God springs into action! ¹⁷ 

His enemies scatter;

his adversaries ¹⁸  run from him. ¹⁹ 

68:2 As smoke is driven away by the wind, so you drive them away. ²⁰ 

As wax melts before fire,

so the wicked are destroyed before God.

Yesaya 3:13

3:13 The Lord takes his position to judge;

he stands up to pass sentence on his people. ²¹ 

[3:7]  ¹ tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense.

[3:7]  ² tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).

[3:7]  ³ tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as 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, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.

[3:7]  ⁴ sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).

[3:7]  ⁵ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “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.

[12:5]  ⁶ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

[12:5]  ⁷ tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

[12:5]  ⁸ tn Heb “I will rise up.”

[12:5]  ⁹ tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.

[35:1]  ¹⁰ sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.

[35:1]  ¹¹ tn Or “contend.”

[35:23]  ¹² sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.

[35:23]  ¹³ tn Heb “for my justice.”

[35:23]  ¹⁴ tn Heb “for my cause.”

[44:26]  ¹⁵ tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

[68:1]  ¹⁶ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

[68:1]  ¹⁷ tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

[68:1]  ¹⁸ tn Heb “those who hate him.”

[68:1]  ¹⁹ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

[68:2]  ²⁰ tn Heb “as smoke is scattered, you scatter [them].”

[3:13]  ²¹ tc The Hebrew text has “nations,” but the preceding and following contexts make it clear that the Lord is judging his covenant people. עָמִים (’amim) should be changed (with support from the LXX) to עמו. The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).