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4:title–8 In this individual lament psalm, the psalmist opens and closes by addressing God. He opens with a petition for God to hear his prayer (v. 1). He addresses his enemies, lamenting their treatment of him (v. 2), and he encourages them to turn to Yahweh (vv. 3–5). The psalmist concludes by addressing Yahweh and expressing trust in Him (vv. 6–8).

4:title music director The meaning of the Hebrew word used here, menatseach, often translated as “choirmaster,” is uncertain. It derives from the verb natsach (“to inspect”), which is connected to the temple and its activities.

with stringed instruments Several variations of stringed instruments were in use in the ot. See note on 92:3.

A psalm of David See note on 3:title.

4:1 answer me A common exclamation in the Psalms (e.g., 13:3; 27:7; 55:2; 86:1; 143:7). Appealing to God’s righteousness, the psalmist finds confidence in examples of God’s deliverance. Just as He has in the past, God—the one who upholds justice—will graciously respond to the psalmist’s cry and restore him.

righteousness Using the Hebrew word tsedeq, the psalmist describes God as righteous or as the basis for his righteousness. He hopes God, as a righteous judge, will see his innocence and vindicate Him.

Tsedeq Vine’s

Justice

Tsedeq

The word tsedeq refers to what is right; it can mean righteousness (132:9) or justice (Lev 19:15). Job used tsedeq to refer to his vindication or declaration of righteousness (Job 6:29). In the Psalms, tsedeq often refers to God’s righteous or just judgment (Psa 9:8; 96:13).

4:2 O sons of man These people may be causing the psalmist’s distress or merely exacerbating it. They may be falsely accusing the psalmist or mocking his trust in God (3:2).

4:3 has set apart for himself the faithful one The psalmist answers his enemies by confidently affirming that Yahweh will answer him. They may shame his honor, but God has set him apart.

4:4 Be disturbed The psalmist instructs his enemies to fearfully refrain from sin. The Hebrew word used here, ragaz, means “to tremble,” usually from fear (99:1; Exod 15:14; Mic 7:17).

Paul quotes the Septuagint (ancient Greek translation of the ot) version of this verse in Eph 4:26; the Septuagint uses the Greek term orgizō, meaning “to be angry.”

Commune in your heart The psalmist encourages his enemies to meditate quietly on their beds instead of sinning (Ps 77:6).

4:5 Offer correct sacrifices After meditating, the psalmist’s enemies should repent by offering sacrifices of righteousness and putting their trust in Yahweh.

Right sacrifices—literally “sacrifices of righteousness” in the Hebrew—can refer to any sacrifices required by the law (Deut 33:19). They probably refer specifically to sacrifices accompanied by righteous behavior or obedience (Psa 51:19). In this way, they contrast with the sacrifice of fools (see Eccl 5:1 and note). God prefers obedience to sacrifice—a theme stressed throughout the ot (1 Sam 15:22; Prov 21:3; Hos 6:6).

4:6 Lift up over us the light of your face The psalmist pleads for Yahweh to reveal Himself. This reflects the priestly blessing of Num 6:24–26.

The Hebrew word used here, paneh (often translated as “face), is used in this context and elsewhere in the ot to describe both the face and the presence of God: Adam and Eve hid from the presence of God in the garden of Eden (Gen 3:8); Yahweh spoke face to face with Moses (Exod 33:11). In the Psalms, Yahweh’s presence is accompanied by joy (Pss 16:11; 21:6). The righteous behold His face (11:7; 17:15) while the wicked are punished or rebuked by it (34:16; 80:16). The psalmist of Psa 139 describes the all-encompassing scope of Yahweh’s presence (139:7–12).

Face DDD

Presence EDB

4:7 You have put gladness in my heart more than God’s presence results in abundant joy (16:11).

4:8 In peace The Psalm ends on a note of peaceful tranquility. Just as He has in the past (v. 1), Yahweh has responded, enabling the psalmist to sleep in safety.

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