Psalm 44/Story Behind/Assumptions

V.	Text (Hebrew)	Text (CBC)	Proposition (Story Behind)	common ground	local ground	playground
1	לַמְנַצֵּחַ לִבְנֵי־קֹרַח מַשְׂכִּיל	For the director. By the Korahites. A maskil.		• The Korahites were one of the principle families in leadership in the Jerusalem temple (Anchor Yale Bible Dictionary, 4:100). They were descendants of Korah, gradnson of Kohath, of the tribe of Levi (Exod 6:16–21). Korah, along with Dathan and Abiram, rebelled against the leadership of Moses, and were judged by being swallowed up by the earth (Num 16:31–32). However, Korah's descendants were not killed (26:11). The Korahites were later given responsibility for guarding the entrance of the tabernacle (1 Chr 9:19) and leading praise (2 Chr 20:19).
2	אֱלֹהִים בְּאָזְנֵינוּ שָׁמַעְנוּ	God, we have heard [it] with our ears—	Israel hears the account of God's deeds (v. 2)		• The present generation received the report of God's past deeds.	• The present generation learned about God's character. • The present generation can trust the report of God's past deeds as being true.
2a	אֲבוֹתֵינוּ סִפְּרוּ־לָנוּ פֹּעַל	Our ancestors have recounted to us the deeds	Israel's ancestors reports God's deeds to Israel (v. 2)	• The noun אָב is often used to refer to remote ancestors, especially with respect to founders of tribal units (TWOT, 6). • The past and present generations of Israel are connected via the phenomenon of corporate solidarity (see The Speaker of Ps. 44:5, 7, and 16). The psalmist can appeal to past deliverances for present circumstances (Craigie 2004, 333).	• The past generation is related to the present generation. • The past generation survived to recount God's deeds.	• If God delivered the ancestors, he can deliver the present generation of Israel.
2b	פָּעַלְתָּ בִימֵיהֶם בִּימֵי קֶדֶם	which you did in their times—in times long ago	God performs deeds in the past (v. 2)	• Given the depiction of dispossessed nations of vv. 3–4, this is most likely a reference to Israel in the era of the conquest (cf. VanGemeren 2008, 390).	• God performed deeds. • The deeds being recounted occured in the distant past.	• God's deeds in the past have present relevance.
3	אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ	You, by your strength, dispossessed nations,	God dispossesses nations by his strength (v. 3)	• The bodily term יָד "hand" functions in the contextual domain of strength to denote one's power (SDBH). • The Promised Land of Canaan had been promised to Abraham and his descendants (Gen 15:18–21; 17:8). • The dispossession of the Canaanites was a form of judgment against their idolatry (Gen 15:16; 1 Kgs 21:26).	• God has power over the nations of the past.	• God's deeds in the past have present relevance.
3a	וַתִּטָּעֵם	and then you planted them.	God plants the ancestors (v. 3)	• Israel is often depicted as a vineyard planted by God (Ps 80:8–11; Isa 5:1–4; Jer 2:21). The image of planting fields, gardens, vineyards, and groves is associated with the biblical picture of living the good life (Dictionary of Biblical Imagery, 271). • The Promised Land of Canaan had been promised to Abraham and his descendants (Gen 15:18–21; 17:8).	• God was responsible for settling Israel in their land. • The nations were enemies of Israel.	• God is able to keep the present generation of Israel in their land.
3b	תָּרַע לְאֻמִּים	You would afflict the people groups,	God afflicts people groups (v. 3)	• The root רעע can have the moral sense of "evil," or the general sense of "bad." When God is the subject of the verb (cf. also Jer 25:29; 31:28; Mic 4:6; Zech 8:14), רעע is presented as just judgment of unrepentant sinners (TWOT, 854–55). • The dispossession of the Canaanites was a form of judgment against their idolatry (Gen 15:16; 1 Kgs 21:26).	• God has the power to bring affliction to the nations. • God has the authority to judge the nations. • The people groups were enemies of Israel.	• God is able to afflict Israel's current enemies.
3c	וַתְּשַׁלְּחֵם	and then you would set them free.	God sets Israel free (v. 3)	• The piel שׁלח occurs as a thematic term in Exod 3–20 in reference to Pharaoh allowing Israel to go free from Egypt (NIDOTTE, 4:120, 121).	• God was responsible for bringing Israel out of Egypt.
4	כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ	For they did not take possession of the land by means of their sword;	The ancestors take possession of the land by their sword (v. 4)	• The sword was the most important weapon in the ANE, and becomes a symbol for both warfare and divine judgment (Dictionary of Biblical Imagery, 835). • BH makes no distinction between the straight sword, used for stabbing, and the curved blade, used for slashing (King and Stager 2001, 224).	• The previous generation of Israel took possession of the land. • The previous generation took possession of the land by means other than the sword.	• The previous generation's military might was sufficient to conquer the land.
4a	וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ	nor did their power give victory for them.	The ancestors' power wins victory (v. 4)	• The verbal root ישׁע typically refers to the act of bringing help in the midst of trouble, rather than rescue out of it (NIDOTTE, 2:556). In the present context, the sense is that of God's provision of military victory over adversaries (Ibid, 2:560). • The image of the ancestors' זְרֹועַ "arm" is used figuratively to refer to their strength and power (SDBH).	• The previous generation achieved victory. • The previous generation achieved victory by means other than their own power.	• The previous generation's military might was sufficient to conquer the land.
4b	כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ	But rather your right hand, and your power, and the light of your countenance [gave the victory];	God's might, power, and favor gives victory (v. 4)	• The bodily terms יָמִין and זְרוֹעַ function in the contextual domain of strength to denote one's power (SDBH). • The imagery of light is "associated with life, goodness, happiness, prosperity, security, favor, and wisdom" (SDBH). • The image of פָנֶי "face" can be used figuratively to refer to one's presence (DCH). • Within the contextual domain of body imagery, the "light (of one's face)" denotes a smile of favor (SDBH) or divine approval (TWOT, 25).	• God is powerful. • God's power transcends human power. • God bestowed his smile of favor upon the previous generation of Israel.	• The present generation should trust in God's power.
4c	כִּי רְצִיתָם	for you were pleased with them.	God favors the ancestors (v. 4)	• The concept of divine רצה involves goodwill that reaches out in mercy and compassion (NIDOTTE, 3:1186). Certain people are described as delighting God, e.g. those who fear him, the upright, those who seek good (Ibid). • Israel's claim to the Promised Land was based on God's covenantal favor bestowed upon the patriarchs (Exod 6:8).	• God's favor is grounds for God's deliverance. • God delighted in the previous generation.	• The present generation's deliverance is dependent on God's favor.
5	אַתָּה־הוּא מַלְכִּי *אֱלֹהָי*	You are my king, my God,	God is the psalmist's king (v. 5)	• The image of kingship is a symbol of power and authority (Dictionary of Biblical Imagery, 476). The depiction of YHWH as the divine king can be applied to his rule over his own people, the nations of the earth, the elements of nature, or the gods worshipped among the nations (Ibid, 478). In light of v. 5b, the depiction here is of God's kingship over Israel. • While the concept of civil authority is involved in kingship (so TWOT, 508; cf. 1 Sam 8:5), there is also a military dimension to the king's role. The king was to lead the nation in battle (1 Sam 8:19–20; cf. 2 Sam 11:1).	• God is king. • The psalmist is subjected to God.	• The psalmist submits to God's authority.
5a	*מְצַוֶּה* יְשׁוּעוֹת יַעֲקֹב	commanding victory for Jacob!	God commands victory for Jacob (v. 5)	• For the sense of the root ישׁע, see note on v. 4b. • Under the Mosaic Covenant, military victory is presented as a form of covenant blessing (Lev 26:7–8; Deut 28:7; cf. Deut 20:4; 33:29). • Jacob, son of Isaac, grandson of Abraham, is another name for Israel (Gen 32:28).	• God has the authority and power to command victory.	• God will command victory of Israel.
6	בְּךָ צָרֵינוּ נְנַגֵּחַ	With you, we can gore our adversaries;	Israel gores their adversaries with God's help (v. 6)	• The image of goring was associated with ANE deities, as a symbol of ox-like strength, as well as victory. The Canaanite god Ba'al was depicted in the form of a bull (NIDOTTE, 3:19). • In the HB, the imagery of an attacking horned animal is used to refer to victory of an enemy (NIDOTTE, 3:19). • In the Song of Moses, God is depicted as defeating his adversaries (צַר) on behalf of his covenant people (Deut 32:27; 41).	• God provides the strength to defeat enemies. • God's power is greater than that of the enemies.	• Israel can trust that God is with them. • God will empower Israel to defeat its enemies.
6a	בְּשִׁמְךָ נָבוּס קָמֵינוּ	under your authority, we can tread down our enemies.	Israel treads down its enemies by God's authority (v. 6)	• God's name refers to the core of his identity, reflecting the essence of his being (SDBH). It can also, as here, figuratively refer to his authority (Ibid). • The construction בְּשֵׁם יְהוָה usually denotes a sense of commission (cf. 1 Sam 17:45; TWOT, 934) or authority (SDBH). Thus, the sense here is likely, "By your authority, we trample..." • Unlike other synonyms for trampling (e.g., דרך, רמס), the verb בוס typically denotes destructive action, accompanied with anger (TWOT, 96). • The participial form of קום, used as a substantival, can have the sense of "one who rises up, adversary, enemy, opponent" (DCH). God's defeating of אֹיְבֶיךָ הַקָּמִים "your enemies who rise up" is presented as a blessing for covenant faithfulness (Deut 28:7).	• Victory is authorized by God. • God's power is greater than that of the enemies.	• Israel is authorized to defeat its enemies.
7	כִּי לֹא בְקַשְׁתִּי אֶבְטָח	Indeed, I cannot trust in my bow,	The psalmist trusts his bow (v. 7)	• While occasionally mentioned in connection to hunting, the bow and arrow are primarily mentioned in the HB with reference to warfare (Dictionary of Biblical Imagery, 41). Its long range made archers the most formidable warriors in the infantry (King and Stager 2001, 227).	• The psalmist has military resources. • The psalmist's military resources are not fully trustworthy.	• The psalmist's military resources are trustworthy. • The psalmist trusts God's power instead of his own.
7a	וְחַרְבִּי לֹא תוֹשִׁיעֵנִי	nor can my sword give me victory.	The psalmist's sword wins victory (v. 7)	• For the image of the sword, see note on v. 4a. • For the sense of the root ישׁע, see note on v. 4b. • The image of enemies falling by Israel's sword is connected with covenant blessing (Lev 26:7–8), but there it is clear that God's power, rather than the sword itself, is the deciding factor.	• The psalmist has military resources. • The psalmist's military resources are not fully trustworthy.	• The psalmist's military resources are trustworthy. • The psalmist trusts God's power instead of his own.
8	כִּי הוֹשַׁעְתָּנוּ מִצָּרֵינוּ	But rather you delivered us from our adversaries;	God delivers Israel from adversaries (v. 8)	• For the sense of the root ישׁע, see note on v. 4b. • For the associations of the term צַר, see not on v. 6a..	• The present generation of Israel has had adversaries. • God has the power to defeat Israel's adversaries. • God's ability to deliver victory transcends that of military might.	• Israel trusts God to deliver victory. • God can defeat Israel's present enemies.
8a	וּמְשַׂנְאֵינוּ הֱבִישׁוֹתָ	and you put our enemies to shame.	God puts Israel's enemies to shame (v. 8)	• The verb בושׁ can express confusion, in the sense of the embarrassment and dismay that occur when a situation goes contrary to one's expectations (TWOT, 98). When applied to the context of military defeat, the term can express a disgrace that involves nuances of "confusion, disillusionment, humiliation, and brokenness" (Ibid). • As covenant curse involves Israel being oppressed by "those who hate you" (שֹֽׂנְאֵיכֶם; Lev 26:17), the reversed situation here implies covenant blessing.	• Shame is related to defeat. • The enemies have experienced defeat, and therefore they have experienced shame.	• God will put Israel's present enemies to shame. • God will not put Israel to shame.
9	בֵּאלֹהִים הִלַּלְנוּ כָל־הַיּוֹם	We have been boasting in God all day long,	Israel boasts in God continually (v. 9)	• The piel הלל "boast," in the present context, describes pride and satisfaction in God (SDBH).	• Israel worships God.	• God will favor the present generation of Israel.
9a	וְשִׁמְךָ לְעוֹלָם נוֹדֶה סֶלָה	and we will keep declaring your name forever. Selah.	Israel declares God's character forever (v. 9)	• God's name refers to the core of his identity, reflecting the essence of his being (SDBH). • The concept of ידה involves confession, which could denote publicly admitting one's shortcomings before God (SDBH). However, in the present context, ידה appears to denote a declaration of God's attributes and works (TWOT, 365).	• Israel makes God's character known through its praise.	• God will favor the present generation of Israel. • Israel wants others to know God's character. • Israel wants to glorify God.
10	אַף־זָנַחְתָּ	Even so, you have rejected [us]—	God rejects Israel (v. 10)		• God is not favoring Israel.
10a	וַתַּכְלִימֵנוּ	that is, you have put us to shame.	God puts Israel to shame (v. 10)	• Honor and shame communicate relative social status, and thus both entail recognition and acknowledgment. As such, the concept of shame has a public dimension (Olyan 1996, 204).	• Israel is experiencing shame. • God is the cause of Israel's shame.	• Israel is being treated as an enemy of God (cf. v. 8b).
10b	וְלֹא־תֵצֵא בְּצִבְאוֹתֵינוּ	And you do not go forth with our armies.	God accompanies Israel's army (v. 10)	• Prior to the time of King Saul, Israel did not have a standing army, but rather a militia that would be mustered in times of need (King and Stager 2001, 239). During King David's reign, a standing army composed of Israelites and foreign mercenaries supplemented this militia (Ibid, 240). The militia itself was formed on the basis of a census, taken of Israelite males twenty years and older (Ibid; cf. Num 1:2–3). • The Israelite army was composed of three broad divisions: spearmen, archers, and slingers. The armed forces were divided into units of 1,000, 100, 50, and 10 (King and Stager 2001, 241).	• Israel's armies do not have access to God's power.	• Israel will be defeated.
11	תְּשִׁיבֵנוּ אָחוֹר מִנִּי־צָר	You make us retreat before the adversary,	God makes Israel retreat from adversaries (v. 11)	• Under the Mosaic Covenant, military retreat is presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Lev 26:17, 36–37; Deut 28:25).	• Israel is experiencing military defeat. • Israel's military defeat is caused by God. • Israel's adversaries are experiencing victory.	• Israel is experiencing covenant curse.
11a	וּמְשַׂנְאֵינוּ שָׁסוּ לָמוֹ	and our enemies have plundered for themselves.	Enemies plunder Israel for themselves (v. 11)	• The verb שׁסס "plunder" is used throughout the HB for the plundering of an enemy after military defeat (DCH). • Under the Mosaic Covenant, military defeat is presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Lev 26:17, 36–37; Deut 28:25).	• Israel is experiencing military defeat. • The enemies are experiencing victory.	• Israel's enemies are succeeding against Israel. • God is not helping Israel.
12	תִּתְּנֵנוּ כְצֹאן מַאֲכָל	You hand us over like sheep for food;	God hands Israel over like sheep for food (v. 12)	• The image of sheep is commonly used in the HB. While they are often a symbol for a group of people, under the protection of God as shepherd (Ps 23:1; 80:1), here the imagery of sheep is applied in a negative sense, as they are led to the slaughter (Jer 12:3). • Under the Mosaic Covenant, military defeat is presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Lev 26:17, 36–37; Deut 28:25).	• God is no longer providing protection for Israel. • Israel is being attacked.	• Israel is experiencing covenant curse. • Israel's enemies are succeeding against Israel.
12a	וּבַגּוֹיִם זֵרִיתָנוּ	and you have scattered us among the nations.	God scatters Israel among the nations (v. 12)	• Under the Mosaic Covenant, military defeat and exile are presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Lev 26:33; Deut 28:25, 64; 30:1).	• God is actively causing Israel's scattering. • Israel is experiencing exile.	• Israel is experiencing covenant curse. • Israel is experiencing oppression.
13	תִּמְכֹּר־עַמְּךָ בְלוֹא־הוֹן	You sell your people for no monetary profit;	God sells Israel (v. 13)	• In the HB, the verb מכר can refer to the practice of selling slaves (Exod 21:7; Deut 24:7) or people as prisoners of war (Deut 32:30; Judg 2:14; 3:8; 4:2, 9; 1 Sam 12:9; Isa 50:1; Jer 15:13; Ezek 30:12; Joel 4:6, 8; TWOT, 461). • When God "sells" Israel to their enemies, the implication is that he has judged Israel (Judg 2:14; 3:8; 4:2; 1 Sam 12:9; TWOT, 461).	• God has the power and authority to sell Israel. • God is actively causing Israel's oppression.	• God is judging Israel. • Israel is being treated as a slave (cf. Deut 28:68). • Israel is experiencing covenant curse.
13a	וְלֹא־רִבִּיתָ בִּמְחִירֵיהֶם	and you do not increase [your wealth] with their price.	God does not profit from selling Israel (v. 13)		• God does not have a financial motivation for selling Israel.	• God's actions are just, even if they are painful.
14	תְּשִׂימֵנוּ חֶרְפָּה לִשְׁכֵנֵינוּ	You make us a reproach to our neighbors,	God makes Israel a reproach to their neighbors (v. 14)	• The term חֶרְפָּה "reproach" can refer to a shaming experience involving public humiliation (TWOT, 313). • Under the Mosaic Covenant, being made a "reproach" (חֶרְפָּה) to Israel's neighbors is presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Deut 28:37).	• God is actively causing Israel to be shamed. • Israel is experiencing shame from its neighbors.	• Israel is experiencing covenant curse. • God is judging Israel. • Israel is being humiliated.
14a	קֶלֶס וָלַעַג לִסְבִיבוֹתֵינוּ	a scorn and derision to those around us.	Israel's neighbors scorn and deride Israel (v. 14)	• Under the Mosaic Covenant, being made a "scorn" (קָלָלָה) to Israel's neighbors is presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Deut 28:37).	• Israel's neighbors are actively humiliating Israel.	• Israel is experiencing covenant curse. • God is judging Israel. • Israel is being humiliated.
15	תְּשִׂימֵנוּ מָשָׁל בַּגּוֹיִם	You make us a proverb among the nations,	God makes Israel a proverb among the nations (v. 15)	• Under the Mosaic Covenant, being made a "proverb" (מָשָׁל) to Israel's neighbors is presented as a form of covenant curse, as a consequence for unfaithfulness to YHWH (Deut 28:37).	• God is actively causing Israel's humiliation. • Israel is a subject of ridicule among the nations.	• Israel is experiencing covenant curse. • God is judging Israel. • Israel is being humiliated.
15a	מְנוֹד רֹאשׁ בַּלְאֻמִּים	a shaking of the head among the people groups.	Israel experiences derision from the people groups (v. 15)	• The shaking of the head is a gesture of derision (Job 16:4; Ps 22:7; 109:25; Jer 18:16; Lam 2:15; TWOT, 532).	• The people groups are actively humiliating Israel.	• Israel is experiencing covenant curse. • God is judging Israel. • Israel is being humiliated.
16	כָּל־הַיּוֹם כְּלִמָּתִי נֶגְדִּי	All day long my disgrace is before me,	The psalmist is continually disgraced (v. 16)		• The psalmist is experiencing disgrace. • The psalmist is constantly aware of his disgrace.
16a	וּבֹשֶׁת פָּנַי כִּסָּתְנִי	and the shame of my face has covered me,	The psalmist is continually ashamed (v. 16)	• The image of בֹּשֶׁת "shame" here can describe the distress associated with military defeat (TWOT, 98).	• The psalmist is experiencing shame. • The psalmist is overwhelmed by his shame.
17	מִקּוֹל מְחָרֵף וּמְגַדֵּף	because of the sound of the reproacher and the blasphemer,	Israel hears reproachers and blasphemers (v. 17)	• The verbs חרף "reproach" and גדף "blaspheme" appear in parallel in 2 Kgs 19:22 in reference to Sennacherib's blaspheming of YHWH.	• Israel is being publicly shamed and dishonored.	• Israel is experiencing covenant curse. • Israel is being humiliated. • Israel's God is being dishonored.
17a	מִפְּנֵי אוֹיֵב וּמִתְנַקֵּם	because of the enemy and the avenger.	Israel hears enemies and avengers (v. 17)		• Israel has enemies. • Israel is experiencing retaliation.	• Israel is experiencing covenant curse. • Israel's enemies are succeeding against Israel.
18	כָּל־זֹאת בָּאַתְנוּ וְלֹא שְׁכַחֲנוּךָ	All this has come upon us, and yet we have not forgotten you;	Hardship comes upon Israel, yet Israel does not forget God (v. 18)	• The verb שׁכח "forget" can refer to neglecting one's covenantal obligations toward God (Deut 4:9; Judg 3:7; Ps 9:18; 78:7; Hos 2:15; TWOT, 907). Thus, the negative here (וְלֹא שׁכח) denotes Israel's faithfulness to YHWH, even amid their suffering.	• Israel is experiencing hardship. • Israel has been faithful to God.	• God is actively causing Israel's suffering. • Israel is suffering for unknown reasons.
18a	וְלֹא שִׁקַּרְנוּ בִּבְרִיתֶךָ	nor have we been false to your covenant.	Israel is not false to God's covenant (v. 18)	• The verb שׁקר "deal falsely" can refer to breaking a promise or a covenant (Lev 6:3; 19:11; Deut 21:14; Ruth 3:13; Job 31:28; Ps 89:36; Prov 30:6; Jer 5:12; 7:9; 14:14; Zech 8:17; TWOT, 929).	• Israel has kept the covenant.	• God is violating the covenant. • Israel is suffering for unknown reasons.
19	לֹא־נָסוֹג אָחוֹר לִבֵּנוּ	Our heart has not turned back,	Israel's heart has not turned back (v. 19)		• Israel is not rebellious. • Israel remains faithful.	• God is violating the covenant. • Israel is suffering for unknown reasons.
19a	וַתֵּט אֲשֻׁרֵינוּ מִנִּי אָרְחֶךָ	nor have our steps strayed from your path,	Israel's steps have not strayed from God's path (v. 19)	• The terms אֲשֻׁרַי "steps" and אֹרַח "path" are often used in contexts that describe adherence to God's covenantal requirements (Ps 17:5; Prov 2:15; 4:26; Isa 42:16; TWOT, 71).	• Israel has kept the covenant.	• God is violating the covenant. • Israel is suffering for unknown reasons.
20	כִּי דִכִּיתָנוּ בִּמְקוֹם תַּנִּים	that you have crushed us in a place of jackals,	God crushes Israel in a place of jackals (v. 20)	• The terms תַּנִּים "jackals" and צַלְמָוֶת "deep darkness" both depict places of desolate wilderness (Dictionary of Biblical Imagery, 432). • This is likely an allusion to exile (Tate 1990, 237).	• Israel is experiencing oppression. • God is actively causing Israel's suffering.	• God is judging Israel without cause. • Israel is suffering for unknown reasons.
20a	וַתְּכַס עָלֵינוּ בְצַלְמָוֶת	and you have covered us with deep darkness.	God covers Israel with deep darkness (v. 20)	• The terms תַּנִּים "jackals" and צַלְמָוֶת "deep darkness" both depict places of desolate wilderness (Dictionary of Biblical Imagery, 432). • This is likely an allusion to exile (Tate 1990, 237).	• Israel is experiencing oppression. • God is actively causing Israel's suffering.	• God is judging Israel without cause. • Israel is suffering for unknown reasons.
21	אִם־שָׁכַחְנוּ שֵׁם אֱלֹהֵינוּ	If we had forgotten the name of our God,	Israel forgets God's name (v. 21)	• The verb שׁכח "forget" can refer to neglecting one's covenantal obligations toward God (Deut 4:9; Judg 3:7; Ps 9:18; 78:7; Hos 2:15; TWOT, 907). • God's name refers to the core of his identity, reflecting the essence of his being (SDBH).	• Israel has kept the covenant.
21a	וַנִפְרֹשׂ כַּפֵּינוּ לְאֵל זָר	or stretched out our hands to a foreign god,	Israel stretches out hands to foreign god (v. 21)	• The stretching out of hands (שׁטח כף) is a gesture of worship, either to God (Exod 9:29; 1 Kgs 8:22) or to foreign gods (Isa 65:2; TWOT, 952).	• Israel has kept the covenant.	• Israel worships God.
22	הֲלֹא אֱלֹהִים יַחֲקֹר־זֹאת	Would not God search this out?	God searches out Israel's unfaithfulness (v. 22)		• God is all-knowing.	• God knows Israel is faithful.
22a	כִּי־הוּא יֹדֵעַ תַּעֲלוּמוֹת לֵב	For he knows the secrets of the heart.	God knows secrets of the heart (v. 22)		• God is all-knowing. • God knows the innermost thoughts of Israel.	• God knows Israel is faithful.
23	כִּי־עָלֶיךָ הֹרַגְנוּ כָל־הַיּוֹם	But rather, for your sake we are killed all day long;	Israel is killed for God's sake continually (v. 23)	• The phrase "for your sake" (עָלֶיךָ) implies that Israel is suffering because of its allegiance to God (Tate 1990, 238).	• Israel is suffering. • Israel's suffering is due to their faithfulness to God.	• Israel is experiencing suffering that is not justified by their actions. • God should intervene on Israel's behalf.
23a	נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה	we are considered as sheep for slaughter.	Israel is considered as sheep for slaughter (v. 23)	• This verse is quoted by Paul in Rom 8:36 (NIV) to describe the persecution of believers (VanGemeren 2008, 396). • For the image of sheep, see note on v. 12a.	• Israel is experiencing oppression.	• Israel is experiencing suffering that is not justified by their actions. • God should intervene on Israel's behalf.
24	עוּרָה לָמָּה תִישַׁן אֲדֹנָי	Arouse yourself! Why do you sleep, Lord?	Israel implores God to awaken (v. 24)	• The image of God "sleeping" (ישׁן) is an anthropomorphism that expresses his apparent inactivity and lack of intervention on Israel's behalf (Tate 1990, 239). The verb ישׁן can also refer to the inaction of one who is sleeping (Ps 121:3–4; DCH). The psalmist, however, is not implying that God literally sleeps.	• God is capable of intervening. • God is currently not intervening.	• God should intervene on Israel's behalf.
24a	הָקִיצָה אַל־תִּזְנַח לָנֶצַח	Awake! Do not reject [us] forever!	Israel implores God not to reject them forever (v. 24)	• The verb זנח "reject" is used by God to threaten Israel with a future rejection due to covenant unfaithfulness (Jer 7:29; 1 Kgs 14:9; 2 Kgs 17:20; 2 Chr 29:19; Ps 89:39; 1 Chr 28:9; TWOT, 255). Here the psalmist is claiming that God's rejection is happening even though Israel has not been unfaithful.	• God is actively rejecting Israel.	• God should not reject Israel. • God should intervene on Israel's behalf.
25	לָמָּה פָנֶיךָ תַסְתִּיר	Why do you hide your face?	Israel questions why God hides his face (v. 25)	• The imagery of God "hiding his face" is often an expression of divine judgment (Deut 31:17–18; 32:20; Isa 8:17; Jer 33:5; Ezek 39:23–24; Mic 3:4; Ps 10:11; 13:2; 27:9; 30:8; 88:15; 104:29; 143:7; Job 13:24; TWOT, 715).	• God is actively causing Israel to suffer.	• God should not hide his face from Israel. • God should intervene on Israel's behalf.
25a	תִּשְׁכַּח עָנְיֵנוּ וְלַחֲצֵנוּ	You forget our affliction and our oppression.	God forgets Israel's affliction and oppression (v. 25)		• God is aware of Israel's suffering.	• God should remember Israel's suffering. • God should intervene on Israel's behalf.
26	כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ	For our being is bowed down to the dust;	Israel is humiliated (v. 26)	• The image of being "bowed down to the dust" (שׁחה לעפר) is a common expression of humiliation and despair (Ps 7:6; 119:25; Job 40:13; Lam 3:29; NIDOTTE, 4:106).	• Israel is experiencing severe oppression. • Israel is experiencing humiliation.	• God should intervene on Israel's behalf. • God is judging Israel without cause.
26a	דָּבְקָה לָאָרֶץ בִּטְנֵנוּ	our body clings to the ground.	Israel is humiliated (v. 26)	• The term בִּטְנֵנוּ "our body" is a synecdoche for the entire being (SDBH). • The image of clinging to the ground is a common expression of humiliation and despair (Ps 7:6; 119:25; Job 40:13; Lam 3:29; NIDOTTE, 4:106).	• Israel is experiencing severe oppression. • Israel is experiencing humiliation.	• God should intervene on Israel's behalf. • God is judging Israel without cause.
27	קוּמָה עֶזְרָתָה לָּנוּ	Rise up! Come to our help,	Israel implores God to rise up and help them (v. 27)	• The verb קום "rise" is often used as an imperative, calling on God to intervene on Israel's behalf (Ps 3:8; 7:7; 9:20; 10:12; 12:6; 17:13; 35:2; 44:24, 27; 59:5; 68:2; 74:22; 78:65; TWOT, 819). • The term עֶזְרָה "help" is often used in a military context (Deut 33:7, 26, 29; Ps 20:3; 33:20; 70:6; TWOT, 663).	• God has the power to intervene. • God has a covenant obligation to help Israel.	• God should intervene on Israel's behalf.
27a	וּפְדֵנוּ לְמַעַן חַסְדֶּךָ	and redeem us for the sake of your loyal love!	Israel implores God to redeem them for the sake of his loyal love (v. 27)	• The verb פדה "redeem" has the basic sense of "to deliver by payment" (TWOT, 706), which can occur in a military context (e.g. 1 Kgs 1:29; Ps 78:42; Lam 5:8; TWOT, 707). • The term חֶסֶד "loyal love" can refer to God's love to his covenant people (TWOT, 305).	• God has loyal love for Israel.	• God should intervene on Israel's behalf. • God should redeem Israel from their suffering.