09 (For the one directing. Of Dovid. Mizmor) Hold not Thy peace, O Elohei tehillati;
For the mouth of the rasha and the mouth of the mirmah are opened against me; they have spoken against me with a leshon sheker (a lying tongue).
They surrounded me also with divrei sinah (words of hatred); and attacked me without cause.
In return for my ahavah they are my adversaries; but I give myself unto tefillah (prayer).
Thus they have laid upon me ra’ah for tovah, and sinah for my ahavah.
Set Thou a rasha (wicked man) over him; and let Satan (the Accuser) stand at his yamin (right hand).
When he shall be tried, let him be in the judgment condemned; and let his tefillah (prayer) become sin.
Let his yamim be few; and let another take his pekuddat [See Ac 1:20 OJBC].
Let his banim be yetomim, and his isha an almanah.
Let his banim be continually vagabonds, and beg; let them seek from their ruins.
Let the nosheh (creditor) seize all that he hath; and let the zarim (strangers) plunder his labor.
Let there be none to extend chesed unto him; neither let there be any to favor his yetomim.
Let his posterity be cut off; and in the dor acher (generation following) let their shem be blotted out.
Let the avon of his avot be remembered before Hashem; and let not the chattat immo be blotted out.
Let them be before Hashem tamid, that He may cut off the memory of them from ha’aretz.
Because he remembered not to show chesed, but persecuted the ish oni and the evyon, that he might even slay the nikheh levav (brokenhearted person).
As he loved kelalah (cursing), so it came on him; as he delighted not in brocha (blessing), so it was far from him.
As he clothed himself with kelalah as with his garment, so let it come into his inward parts like mayim, and like shemen into his atzmot.
Let it be unto him like a beged which covereth him, and for a belt wherewith he is girded tamid (continually).
This is the reward of mine adversaries from Hashem, and of them that speak rah against my nefesh.
But Thou O Hashem Adonoi, do with me for the sake of Thy Name; because Thy chesed is tov, deliver Thou me.
For I am oni and evyon, and my lev is wounded within me.
I am gone like a lengthening tzel (shadow); I am shaken off like the arbeh.
My knees are weak from a tzom; and my basar faileth of fatness.
I became also a cherpah (reproach) unto them; when they looked upon me, they shaked their heads.
Help me, O Hashem Elohai; O hoshi’eini (save me) according to Thy chesed;
That they may know that this is Thy Yad; that Thou, Hashem, hast done it.
Let them make kelalah (curse), but do Thou make brocha; when they arise, let them be ashamed; but let Thy eved rejoice.
Let mine adversaries be clothed with shame, and let them cover themselves with their own shame, as with a me’il (cloak).
I will greatly praise Hashem with my mouth; and, I will praise Him among the multitude.
For He shall stand at the yamin (right hand) of the evyon (needy), to save him from those that judge with condemnation his nefesh [cf Mt 9:10-11].