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*'''v.5b.''' וָאֲחַלְּצָ֖ה – The ''piel'' … </br>*'''v.5b.''' וָאֲחַלְּצָ֖ה – The ''piel'' form of the verb חלץ has the concrete meaning "pull out" (Lev. 14:40, 43), which is figuratively extended in most cases (almost always in the Psalms) to mean "rescue" (i.e., "pull out" of danger; Ps. 6:5; 18:20; 34:8; 50:15; 81:8; 91:15; 116:8; 119:153; 140:2; Job 36:15). "This OT poetic usage is reflected in Phoenician theophoric names such as ''halsbaal'' (Baal has rescued)."'"`UNIQ--ref-00000E06-QINU`"' Accordingly, the Septuagint of Psalms consistently translates the verb as either ἐξαιρέω ("pull out" – Ps. 50[49:15; 91[90]:15; 116[114]:8; 119[118]:53; 140[139]:2) or ῥύομαι ("rescue" – Ps.6:5; 18[17]:20; 34[33]:8; 60[59]:7; 81[80]:8; 108[107]:7).</br>:In every instance, the verb refers to Yahweh rescuing his people from danger. This makes the occurrence in Ps. 7:5 unique, since, here, the agent of the verb is David, and the patient is his enemy (צֹרְרִי). The meaning "rescue" would seem to imply injustice in rescuing an enemy. Traditional solutions to this problem, ancient and modern, are discussed and critiqued by Tigay.'"`UNIQ--ref-00000E07-QINU`"' One common approach is to interpret חלץ to mean "plunder" or "despoil."'"`UNIQ--ref-00000E08-QINU`"' Yet "חלץ never otherwise means 'to plunder' (NRSV; cf. NIVI) in Biblical Hebrew (cf. BDB)."'"`UNIQ--ref-00000E09-QINU`"' </br>:Tigay's own solution, which involves a slight textual emendation, is summarized here in his own words: "The term שׁולם suggests that Ps 7:5 reflects an alliance. Extrabiblical and biblical sources show that failing to pursue the enemy of one's ally, or providing the enemy refuge, are fundamental violations of alliance duties. This is precisely what Ps 7:5b refers to when צררי is emended to צררו. The clause is now seen to deny an accusation that the speaker rescued his ally's enemy. The emended verse is to be translated, 'if I have repaid my ally with treachery and rescued his enemy...'"'"`UNIQ--ref-00000E0A-QINU`"' While the internal evidence for this view is strong and the confusion of י and ו is a common error,'"`UNIQ--ref-00000E0B-QINU`"', there is no external evidence for reading צררו.</br>:Goldingay, also recognizing the reference to a political alliance, offers a compelling interpretation of the text as it stands (צררי). "The second colon (v.5b) takes the point further by denying a form of capriciousness, as if disloyalty to allies were accompanied by unprincipled leniency to watchful foes, like the leniency Saul showed to Agag (1 Sam. 15). Such an act (perhaps mentioned only as a theoretical possibility) would underscore the enormity of the act referred to in the previous colon."'"`UNIQ--ref-00000E0C-QINU`"'</br>evious colon."'"`UNIQ--ref-00000E0C-QINU`"'
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