Mazmur 7:3-6

7:3 O Lord my God, if I have done what they say, ¹ 

or am guilty of unjust actions, ² 

7:4 or have wronged my ally, ³ 

or helped his lawless enemy, ⁴ 

7:5 may an enemy relentlessly chase ⁵  me ⁶  and catch me; ⁷ 

may he trample me to death ⁸ 

and leave me lying dishonored in the dust. ⁹  (Selah)

7:6 Stand up angrily, ¹⁰  Lord!

Rise up with raging fury against my enemies! ¹¹ 

Wake up for my sake and execute the judgment you have decreed for them! ¹² 

Mazmur 69:4

69:4 Those who hate me without cause are more numerous than the hairs of my head.

Those who want to destroy me, my enemies for no reason, ¹³  outnumber me. ¹⁴ 

They make me repay what I did not steal! ¹⁵ 

Mazmur 69:1

Psalm 69 ¹⁶ 

For the music director; according to the tune of “Lilies;” ¹⁷  by David.

69:1 Deliver me, O God,

for the water has reached my neck. ¹⁸ 

1 Samuel 24:11

24:11 Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn’t kill you. So realize and understand that I am not planning ¹⁹  evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life.

1 Samuel 24:17

24:17 He said to David, “You are more innocent ²⁰  than I, for you have treated me well, even though I have tried to harm you!

1 Samuel 26:18

26:18 He went on to say, “Why is my lord chasing his servant? What have I done? What wrong have I done? ²¹ 

Yohanes 15:25

15:25 Now this happened ²²  to fulfill the word that is written in their law, ‘They hated me without reason.’ ²³ 

[7:3]  ¹ tn Heb “if I have done this.”

[7:3]  ² tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.

[7:4]  ³ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “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.

[7:4]  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 (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “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.

[7:5]  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.

[7:5]  ⁶ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ⁷ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ⁸ tn Heb “and may he trample down to the earth my life.”

[7:5]  ⁹ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[7:6]  ¹⁰ tn Heb “in your anger.”

[7:6]  ¹¹ tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “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.

[7:6]  ¹² tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “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.

[69:4]  ¹³ tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).

[69:4]  ¹⁴ tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).

[69:4]  ¹⁵ tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.

[69:4]  sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.

[69:1]  ¹⁶ sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

[69:1]  ¹⁷ tn Heb “according to lilies.” See the superscription to Ps 45.

[69:1]  ¹⁸ tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

[24:11]  ¹⁹ tn Heb “there is not in my hand.”

[24:17]  ²⁰ tn Or “righteous” (so KJV, NASB, NIV, NRSV); NAB “you are in the right”; NLT “are a better man than I am.”

[26:18]  ²¹ tn Heb “What in my hand [is] evil?”

[15:25]  ²² tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ²³ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).