Old/New Testament
57 (0) For the leader. Set to “Do Not Destroy.” By David, a mikhtam, when he fled from Sha’ul into the cave:
2 (1) Show me favor, God, show me favor;
for in you I have taken refuge.
Yes, I will find refuge in the shadow of your wings
until the storms have passed.
3 (2) I call to God, the Most High,
to God, who is accomplishing his purpose for me.
4 (3) He will send from heaven and save me
when those who would trample me down mock me. (Selah)
God will send his grace and his truth.
5 (4) I am surrounded by lions,
I am lying down among people breathing fire,
men whose teeth are spears and arrows
and their tongues sharp-edged swords.
6 (5) Be exalted, God, above heaven!
May your glory be over all the earth!
7 (6) They prepared a snare for my feet,
but I am bending over [to avoid it].
They dug a pit ahead of me,
but they fell into it themselves. (Selah)
8 (7) My heart is steadfast, God, steadfast.
I will sing and make music.
9 (8) Awake, my glory! Awake, lyre and lute!
I will awaken the dawn.
10 (9) I will thank you, Adonai, among the peoples;
I will make music to you among the nations.
11 (10) For your grace is great, all the way to heaven,
and your truth, all the way to the skies.
12 (11) Be exalted, God, above heaven!
May your glory be over all the earth!
58 (0) For the leader. Set to “Do Not Destroy.” By David, a mikhtam:
2 (1) [Rulers,] does your silence really speak justice?
Are you judging people fairly?
3 (2) [No!] In your hearts you devise wrongs,
your hands dispense violence in the land.
4 (3) From the womb, the wicked are estranged,
liars on the wrong path since birth.
5 (4) Their venom is like snake’s venom;
they are like a serpent that stops its ears,
6 (5) so as not to hear the voice of the charmer,
no matter how well he plays.
7 (6) God, break their teeth in their mouth!
Shatter the fangs of these lions, Adonai!
8 (7) May they vanish like water that drains away.
May their arrows be blunted when they aim their bows.
9 (8) May they be like a slug that melts as it moves,
like a stillborn baby that never sees the sun.
10 (9) Before your cook-pots feel the heat of the burning thorns,
may he blow them away, green and blazing alike.
11 (10) The righteous will rejoice to see vengeance done,
they will wash their feet in the blood of the wicked;
12 (11) and people will say, “Yes, the righteous are rewarded;
there is, after all, a God who judges the earth.”
59 (0) For the leader. Set to “Do Not Destroy.” By David; a mikhtam, when Sha’ul sent men to keep watch on David’s house in order to kill him:
2 (1) My God, rescue me from my enemies!
Lift me up, out of reach of my foes!
3 (2) Rescue me from evildoers,
save me from bloodthirsty men.
4 (3) For there they are, lying in wait to kill me.
Openly they gather themselves against me,
and not because I committed a crime
or sinned, Adonai.
5 (4) For no fault of mine, they run and prepare.
Awaken to help me, and see!
6 (5) You, Adonai Elohei-Tzva’ot,
God of Isra’el,
arouse yourself to punish all the nations;
spare none of those wicked traitors. (Selah)
7 (6) They return at nightfall, snarling like dogs
as they go around the city.
8 (7) Look what pours out of their mouth,
what swords are on their lips,
[as they say to themselves,]
“No one is listening, anyway.”
9 (8) But you, Adonai, laugh at them,
you mock all the nations.
10 (9) My Strength, I will watch for you,
for God is my fortress.
11 (10) God, who gives me grace, will come to me;
God will let me gaze in triumph at my foes.
12 (11) Don’t kill them, or my people will forget;
instead, by your power, make them wander to and fro;
but bring them down, Adonai our Shield,
13 (12) for the sins their mouths make with each word from their lips.
Let them be trapped by their pride
for the curses and falsehoods they utter.
14 (13) Finish them off in wrath,
finish them off, put an end to them,
and let them know to the ends of the earth
that God is Ruler in Ya‘akov. (Selah)
15 (14) They return at nightfall, snarling like dogs
as they go around the city.
16 (15) They roam about, looking for food,
prowling all night if they don’t get their fill.
17 (16) But as for me, I will sing of your strength;
in the morning I will sing aloud of your grace.
For you are my fortress,
a refuge when I am in trouble.
18 (17) My Strength, I will sing praises to you,
for God is my fortress, God, who gives me grace.
4 Then what should we say Avraham, our forefather, obtained by his own efforts? 2 For if Avraham came to be considered righteous by God because of legalistic observances, then he has something to boast about. But this is not how it is before God! 3 For what does the Tanakh say? “Avraham put his trust in God, and it was credited to his account as righteousness.”[a] 4 Now the account of someone who is working is credited not on the ground of grace but on the ground of what is owed him. 5 However, in the case of one who is not working but rather is trusting in him who makes ungodly people righteous, his trust is credited to him as righteousness.
6 In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:
7 “Blessed are those whose transgressions are forgiven,
whose sins are covered over;
8 Blessed is the man whose sin Adonai
will not reckon against his account.”[b]
9 Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham’s trust was credited to his account as righteousness; 10 but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision! 11 In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him, 12 and at the same time be the father of every circumcised person who not only has had a b’rit-milah, but also follows in the footsteps of the trust which Avraham avinu had when he was still uncircumcised.
13 For the promise to Avraham and his seed[c] that he would inherit the world did not come through legalism but through the righteousness that trust produces. 14 For if the heirs are produced by legalism, then trust is pointless and the promise worthless. 15 For what law brings is punishment. But where there is no law, there is also no violation.
16 The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us. 17 This accords with the Tanakh, where it says, “I have appointed you to be a father to many nations.”[d] Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. 18 For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, “So many will your seed be.”[e] 19 His trust did not waver when he considered his own body — which was as good as dead, since he was about a hundred years old — or when he considered that Sarah’s womb was dead too. 20 He did not by lack of trust decide against God’s promises. On the contrary, by trust he was given power as he gave glory to God, 21 for he was fully convinced that what God had promised he could also accomplish. 22 This is why it was credited to his account as righteousness.[f]
23 But the words, “it was credited to his account . . . ,” were not written for him only. 24 They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead — 25 Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous.
Copyright © 1998 by David H. Stern. All rights reserved.