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2 Samuel 22
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2 Samuel 22
David Sings to the Lord
sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18.
David sang
tn Heb "spoke."
to the
the words of this song when
tn Heb "in the day," or "at the time."
rescued him from the power
tn Heb "hand."
of all his enemies, including Saul.
tn Heb "and from the hand of Saul."
He said:
is my high ridge,
tn Traditionally "is my rock"; CEV "mighty rock"; TEV "is my protector." This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
my stronghold,
tn Traditionally "my fortress"; TEV "my strong fortress"; NCV "my protection."sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
my deliverer.
My God
tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהִי ('elohi, "my God") rather than MT's אֱלֹהֵי ('elohe, "the God of"). See Ps 18:2.
is my rocky summit where I take shelter,
tn Or "in whom."
my shield, the horn that saves me,
tn Heb "the horn of my salvation," or "my saving horn."sn Though some see "horn" as referring to a horn-shaped peak of a hill, or to the "horns" of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom "exalt the horn" signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, "El the Warrior," HTR 60 (1967): 422-25, and R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. 2 Sam 22:3 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
my stronghold,
my refuge, my savior. You save me from violence!
tn The parallel version of the song in Ps 18 does not include this last line.
I called
tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV "I prayed"), not an imperfect (as in many English versions).
to the
, who is worthy of praise,
tn Heb "worthy of praise, I cried out [to] the Lord." Some take מְהֻלָּל (mÿhullal, "worthy of praise") with what precedes and translate, "the praiseworthy one," or "praiseworthy." However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah, "Yahweh"), resulting in "[to the] praiseworthy one I cried out, [to the] Lord."
and I was delivered from my enemies.
The waves of death engulfed me;
the currents
tn The noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
of chaos
tn The noun בְלִיַּעַל (bÿliyya'al) is used here as an epithet for death. Elsewhere it is a common noun meaning "wickedness, uselessness" (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase "man/son of wickedness" refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God's chosen servant.
overwhelmed me.
tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba'at) sometimes by metonymy carries the nuance "frighten," but the parallelism (note "engulfed" in the preceding line) favors the meaning "overwhelm" here.
The ropes of Sheol
tn "Sheol," personified here as David's enemy, is the underworld, place of the dead in primitive Hebrew cosmology.
tightened around me;
tn Heb "surrounded me."
the snares of death trapped me.
tn Heb "confronted me."
In my distress I called to the
I called to my God.
tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.
From his heavenly temple
tn Heb "from his temple." Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.
he heard my voice;
he listened to my cry for help.
tn Heb "and my cry for help [entered] his ears."
The earth heaved and shook;
tn The earth heaved and shook. The imagery pictures an earthquake, in which the earth's surface rises and falls. The earthquake motif is common in Old Testament theophanies of God as warrior and in ancient Near eastern literary descriptions of warring gods and kings. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
the foundations of the sky
tn Ps 18:7 reads "the roots of the mountains."
tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav consecutive in the verse.
They heaved because he was angry.
Smoke ascended from
tn Heb "within" or "[from] within." For a discussion of the use of the preposition בְּ (bet) here, see R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
his nose;
tn Or "in his anger." The noun אַף ('af) can carry the abstract meaning "anger," but the parallelism (note "from his mouth") suggests the more concrete meaning "nose" here (most English versions, "nostrils"). See also v. 16, "the powerful breath of your nose."
fire devoured as it came from his mouth;
tn Heb "fire from his mouth devoured." In this poetic narrative the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.sn For other examples of fire as a weapon in Old Testament theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
he hurled down fiery coals.
tn Heb "coals burned from him." Perhaps the psalmist pictures God's fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4).
He made the sky sink
tn The verb נָטָה (natah) can carry the sense "[to cause to] bend; [to cause to] bow down" (see HALOT 693 s.v. נָטָה). For example, Gen 49:15 pictures Issachar as a donkey that "bends" its shoulder or back under a burden (cf. KJV, NASB, NRSV "He bowed the heavens"; NAB "He inclined the heavens"). Here the Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm.
as he descended;
a thick cloud was under his feet.
He mounted
tn Or "rode upon."
a winged angel
tn Heb "a cherub" (so KJV, NAB, NRSV); NIV "the cherubim" (plural); TEV "his winged creature"; CEV "flying creatures."sn A winged angel. Cherubs, as depicted in the Old Testament, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the "living creatures" mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).
and flew;
he glided
tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyÿde', "and he glided"; cf. NIV "soared"; NCV "raced") rather than MT וַיֵּרָא (vayyera', "and he appeared," so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).
on the wings of the wind.
sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, "'Rider of the Clouds' and 'Gatherer of the Clouds'," JANESCU 5 (1973): 422-24.
He shrouded himself in darkness,
tc Heb "he made darkness around him coverings." The parallel text in Ps 18:11 reads "he made darkness his hiding place around him, his covering." 2 Sam 22:12 omits "his hiding place" and pluralizes "covering." Ps 18:11 may include a conflation of synonyms ("his hiding place" and "his covering" ) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the letter ס (samek): סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvyvotav sukkato).
in thick rain clouds.
tc Heb "a sieve of water, clouds of clouds." The form חַשְׁרַת (khashrat) is a construct of חַשְׁרָה (khashrah, "sieve"), which occurs only here in the OT. A cognate Ugaritic noun means "sieve," and a related verb חשׁר ("to sift") is attested in postbiblical Hebrew and Aramaic (see HALOT 363 s.v. *חשׁר). The phrase חַשְׁרַת־מַיִם (khashrat-mayim) means literally "a sieve of water." It pictures the rain clouds as a sieve through which the rain falls to the ground. (See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry, 146, note 33.)
From the brightness in front of him
came coals of fire.
tc The parallel text in Ps 18:12 reads "from the brightness in front of him his clouds came, hail and coals of fire." The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מִנֹּגַהּ נֶגְדּוֹ עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ (minnogah negdo 'avru barad vÿgakhale 'esh, "from the brightness in front of him came hail and coals of fire") which is the basis for the present translation. The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבְרוּ ('avÿru; Ps 18:12) and בָּעֲרוּ (ba'aru, 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו ('avav, "his clouds"; Ps 18:12) may be virtually dittographic (note the following עָבְרוּ), or it could have accidentally dropped from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ [ba'aru], which might have originally read עָבְרוּ). The term בָּרָד (barad, "hail"; Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text, see R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.
from the sky;
the sovereign One
tn Heb "the Most High." This divine title (עֶלְיוֹן, 'elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
shouted loudly.
tn Heb "offered his voice." In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the preterite form in the preceding line. The text of Ps 18:13 adds at this point, "hail and coals of fire." These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.sn Thunder is a common motif in Old Testament theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
He shot
tn Heb "sent."
arrows and scattered them,
tn The pronominal suffixes on the verbs "scattered" and "routed" (see the next line) refer to David's enemies. Some argue that the suffixes refer to the arrows, in which case one might translate "shot them far and wide" and "made them move noisily," respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, "scatter") and הָמַם (hamam, "rout") elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
lightning and routed them.
sn Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.
The depths
tn Or "channels."
of the sea were exposed;
the inner regions
tn Or "foundations."
of the world were uncovered
by the
's battle cry,
tn The noun is derived from the verb גָעַר (nag'ar) which is often understood to mean "rebuke." In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior's battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
by the powerful breath from his nose.
tn Heb "blast of the breath" (literally, "breath of breath") employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, "Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew," Semitics 2 (1971): 17-81.
He reached down from above and grabbed me;
tn Heb "stretched." Perhaps "his hand" should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
he pulled me from the surging water.
tn Heb "mighty waters." The waters of the sea symbolize the psalmist's powerful enemies, as well as the realm of death they represent (see v. 5 and Ps 144:7).
He rescued me from my strong enemy,
tn The singular refers either to personified death or collectively to the psalmist's enemies. The following line, which refers to "those [plural] who hate me," favors the latter.
from those who hate me,
for they were too strong for me.
They confronted
tn The same verb is translated "trapped" in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT "attacked."
me in my day of calamity,
but the
helped me.
tn Heb "became my support."
He brought me out into a wide open place;
he delivered me because he was pleased with me.
tn Or "delighted in me" (so KJV, NASB, NIV, NRSV).
tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
me for my godly deeds;
tn Heb "according to my righteousness." As vv. 22-25 make clear, David refers here to his unwavering obedience to God's commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.
he rewarded
tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
my blameless behavior.
tn Heb "according to the purity of my hands he repaid to me." Hands suggest activity and behavior.
For I have obeyed the
's commands;
tn Heb "for I have kept the ways of the Lord." The phrase "ways of the Lord" refers here to the "conduct required" by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord's "ways" are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
I have not rebelled against my God.
tn Heb "I have not acted wickedly from my God." The statement is elliptical, the idea being, "I have not acted wickedly and, in so doing, departed from my God."
For I am aware of all his regulations,
tn Heb "for all his regulations are before me." The term מִשְׁפָּטָו (mishpatav, "his regulations") refers to God's covenantal requirements, especially those which the king is responsible to follow (cf Deut 17:18-20). See also Pss 19:9 (cf vv. 7-8); 89:30; 147:20 (cf v. 19), as well as the numerous uses of the term in Ps 119.
and I do not reject his rules.
tn Heb "and his rules, I do not turn aside from it." Ps 18:22 reads, "and his rules I do not turn aside from me." The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God's commands. The Lord's "rules" are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20).
I was blameless before him;
I kept myself from sinning.
tn Heb "from my sin," that is, from making it my own in any way. Leading a "blameless" life meant that the king would be loyal to God's covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
rewarded me for my godly deeds;
tn Heb "according to my righteousness." See v. 21.
he took notice of my blameless behavior.
tn Heb "according to my purity before his eyes."
You prove to be loyal
tn The imperfect verbal forms in vv. 26-30 draw attention to God's characteristic actions. Based on his experience, the psalmist generalizes about God's just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
to one who is faithful;
tn Or "to a faithful follower." A חָסִיד (khasid, "faithful follower") is one who does what is right in God's eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
you prove to be trustworthy
tn Or "innocent."
to one who is innocent.
tc Heb "a warrior of innocence." The parallel text in Ps 18:25 reads, probably correctly, גֶּבֶר (gever, "man") instead of גִּבּוֹר (gibor, "warrior").
You prove to be reliable
tn Or "blameless."
to one who is blameless,
but you prove to be deceptive
tc The translation follows two medieval Hebrew mss in reading תִּתְפַּתָּל (titpattal, from the root פתל, "to twist") rather than the MT תִּתַּפָּל (tittappal, from the root תפל, "to be tasteless," "behave silly"; cf. KJV "unsavoury"). See as well the parallel passage in Ps 18:26. The verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally "to wrestle," or "to twist." In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB "astute"; NIV "shrewd"; NRSV "perverse"; TEV, NLT "hostile."
to one who is perverse.
tn The adjective עִקֵּשׁ ('iqqesh) has the basic nuance "twisted; crooked," and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God's justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, "Does God Deceive?" BSac 155 (1998): 11-28.
You deliver oppressed
tn Or perhaps "humble" (so NIV, NRSV, NLT; note the contrast with those who are proud).
but you watch the proud and bring them down.
tc Heb "but your eyes are upon the proud, you bring low." Ps 18:27 reads "but proud eyes you bring low."
tn Or "for." The translation assumes that כִּי (ki) is asseverative here.
you are my lamp,
tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (ta'ir, "you cause to shine") before the words "my lamp." See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist's source of life. For other examples of "lamp" used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of "light" as a symbol for life, see Job 3:20; 33:30; Ps 56:13.
tc The Lucianic Greek recension and Vulgate understand this verb to be second person rather than third person as in the MT. But this is probably the result of reading the preceding word "Lord" as a vocative under the influence of the vocative in the first part of the verse.
the darkness around me.
tn Heb "my darkness."
tn Or "for." The translation assumes that כִּי (ki) is asseverative here.
with your help
tn Heb "by you."
I can charge
tn Heb "I will run." The imperfect verbal forms in v. 30 indicate the subject's potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, "I put to flight [literally, "cause to run"] an army."
against an army;
tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 228.
by my God's power
tn Heb "by my God."
I can jump over a wall.
tn David uses hyperbole to emphasize his God-given military superiority.
The one true God acts in a faithful manner;
tn Heb "[As for] the God, his way is blameless." The term הָאֵל (ha'el, "the God") stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on "way." The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II אֵל 6; Deut 33:26). God's "way" in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
's promise is reliable;
tn Heb "the word of the Lord is purified." The Lord's "word" probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord's word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.
he is a shield to all who take shelter in him.
tn Or "for." The translation assumes that כִּי (ki) is asseverative here.
who is God besides the
Who is a protector
tn Heb "rocky cliff," which is a metaphor of protection.
besides our God?
tn The rhetorical questions anticipate the answer, "No one." In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, "rocky cliff") in Deut 32:4, 15, 17-18, 30.
The one true God
tn Heb "the God." See the note at v. 31.
is my mighty refuge;
tc 4QSama has מְאַזְּרֵנִי (mÿ'azzÿreni, "the one girding me with strength") rather than the MT מָעוּזִּי (ma'uzzi, "my refuge"). See as well Ps 18:32.
he removes
tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
the obstacles in my way.
tn Heb "and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; "my" (Qere)] way." The translation follows Ps 18:32 in reading "he made my path smooth." The term תָּמִים (tamim, "smooth") usually carries a moral or ethical connotation, "blameless, innocent." However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist's ability to charge into battle without tripping (see vv. 33, 36).
He gives me the agility of a deer;
tc Heb "[the one who] makes his feet like [those of] a deer." The translation follows the Qere and many medieval Hebrew mss in reading רַגְלַי (raglai, "my feet") rather than the MT רַגְלָיו (raglav, "his feet"). See as well Ps 18:33.
he enables me to negotiate the rugged terrain.
tn Heb "and on my high places he makes me walk." The imperfect verbal form emphasizes God's characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
He trains
tn Heb "teaches."
my hands for battle;
tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.
my arms can bend even the strongest bow.
tn Heb "and a bow of bronze is bent by my arms." The verb נָחֵת (nakhet) apparently means "to pull back; to bend" here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
You give me
tn Another option is to translate the prefixed verb with vav consecutive with a past tense, "you gave me." Several prefixed verbal forms with vav consecutive also appear in vv. 38-44. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly.
your protective shield;
tc Ps 18:35 contains an additional line following this one, which reads "your right hand supports me." It may be omitted here due to homoioarcton. See the note at Ps 18:35.tn Heb "and you give me the shield of your deliverance"; KJV, ASV "the shield of thy (your NRSV, NLT) salvation"; NIV "your shield of victory." Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
your willingness to help enables me to prevail.
tn Heb "your answer makes me great." David refers to God's willingness to answer his prayer.
You widen my path;
tn Heb "step." "Step" probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, "you widen my stride." This would suggest that God gives him the capacity to run quickly.
my feet
tn Heb "lower legs." On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means "lower leg."
do not slip.
I chase my enemies and destroy them;
I do not turn back until I wipe them out.
I wipe them out and beat them to death;
they cannot get up;
they fall at my feet.
You give me strength for battle;
tn Heb "you clothed me with strength for battle."
you make my foes kneel before me.
tn Heb "you make those who rise against me kneel beneath me."
You make my enemies retreat;
tn Heb "and [as for] my enemies, you give to me [the] back [or "neck" ]." The idiom "give [the] back" means "to cause [one] to turn the back and run away." See Exod 23:27 and HALOT 888 s.v. II ערף.
I destroy those who hate me.
They cry out,
tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel יְשַׁוְּעוּ (yÿshavvÿ'u, "they cry for help") rather than the Qal of the MT יִשְׁעוּ (yish'u, "they look about for help"). See Ps 18:41 as well.
but there is no one to help them;
tn Heb "but there is no deliverer."
they cry out to the
tn The words "they cry out" are not in the Hebrew text. This reference to the psalmists' enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, "An Exegetical and Theological Study of Psalm 18/2 Samuel 22" (Th.D. diss., Dallas Theological Seminary, 1983), 271.
but he does not answer them.
I grind them as fine as the dust of the ground;
I crush them and stomp on them like clay
tn Or "mud" (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.
in the streets.
You rescue me from a hostile army;
tn Heb "from the strivings of my people." In this context רִיב (riv, "striving") probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עַם ('am, "people") probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. עַם 2.d). The suffix "my" suggests David is referring to attacks by his own countrymen, the "people" being Israel. However, the parallel text in Ps 18:43 omits the suffix.
you preserve me as a leader of nations;
people over whom I had no authority are now my subjects.
tn Heb "a people whom I did not know serve me." In this context the verb "know" (יָדַע, yada') probably refers to formal recognition by treaty. People who were once not under the psalmist's authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
Foreigners are powerless before me;
tn For the meaning "to be weak; to be powerless" for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate "cower in fear" (see Deut 33:29; Pss 66:3; 81:15).
when they hear of my exploits, they submit to me.
tn Heb "at a report of an ear they submit to me." The report of David's exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
Foreigners lose their courage;
tn Heb "wither, wear out."
they shake with fear
tc The translation assumes a reading וְיַחְרְגוּ (vÿyakhrÿgu, "and they quaked") rather than the MT וְיַחְגְּרוּ (vÿyakhgÿru, "and they girded themselves"). See the note at Ps 18:45.
as they leave
tn Heb "from."
their strongholds.
tn Heb "prisons." Their besieged cities are compared to prisons.
is alive!
tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord's active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.
My protector
tn Heb "my rocky cliff," which is a metaphor for protection.
is praiseworthy!
tn Or "blessed [i.e., praised] be."
The God who delivers me
tn Heb "the God of the rock of my deliverance." The term צוּר (tsur, "rock") is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply "the God of my deliverance."
is exalted as king!
tn The words "as king" are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, "be exalted") when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
The one true God completely vindicates me;
tn Heb "The God is the one who grants vengeance to me." The plural form of the noun "vengeance" indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one's God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
he makes nations submit to me.
tn Heb "and [is the one who] brings down nations beneath me."
He delivers me from my enemies;
tn Heb "and [the one who] brings me out from my enemies."
you snatch me away
tn Heb "you lift me up." In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean "exalt; elevate" here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist's superiority.
from those who attack me;
tn Heb "from those who rise against me."
you rescue me from violent men.
So I will give you thanks, O
, before the nations!
sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God's chosen king was to testify to the nations of God's greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.
I will sing praises to you.
tn Heb "to your name." God's "name" refers metonymically to his divine characteristics as suggested by his name, in this case "Lord," the primary name of Israel's covenant God which suggests his active presence with his people (see Exod 3:12-15).
He gives his chosen king magnificent victories;
tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, "he magnifies") rather than the Qere and many medieval Hebrew mss of the MT which read מִגְדּוֹל (migdol, "tower"). See Ps 18:50.
he is faithful to his chosen ruler,
tn Heb "[the one who] does loyalty to his anointed one."
to David and to his descendants forever!"
1996 - 2007 by Biblical Studies Press, LLC
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A sweet fairytale setting is the scene for the Fairytale Princess Crib Cover by Bucilla. This quilt cover makes a wonderful gift to accompany any nursery decor. The kit includes pre-quilted/pre-finished, 70% polyester/30% cotton fabric stamped in washable blue ink, 100% cotton embroidery floss, needle, and instructions – everything you need to commemorate bringing home baby. For generations, Bucilla has been providing stitching enthusiasts with the tools to create memorable DIY keepsakes.
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Welcome to my tutor page. I am passionate about languages. I am fluent in 4 languages. I like to teach very much children, adults who are interested in learning a foreign language. If you choose me I'll teach you French or English with fun, patience and expertise.
- Which subject(s) do you teach?
I am a teacher of English and French from Belgium. I teach:
French at all levels,
and Romanian.
I am a translator as well, translating in the following languages : English, French, Hungarian, Romanian.
- Tell me about your qualifications.
University diploma in English and French obtained at the University of Bucharest, Romania (1977);
Postgraduate diploma in French obtained at the "Alliance Francaise" in Belgium (1996);
Postgraduate diploma in ESOL obtained at Canterbury Christ Church College (2001).
- How much do you charge?
It depends on the level. Children=£10, GCSE=£15, A levels=£20 plus the travel cost.
- Where do you teach?
Usually I teach at students' homes, but the student can come to my place as well.
I can travel from Victoria or Green park tube stations up to zone 3.
- When are you available?
I am available at weekdays after 2pm, evenings and Saturdays.
- Which ages and levels do you teach?
I teach all ages and levels.
- Which qualifications do you prepare your students for?
GCSE, A-levels
- Do you have a personal message for students?
If you want to learn a language, you should be motivated, enthusiastic and perseverant. Don't loose your enthusiasm if you see that you are stuck. Progress comes slowly. Revise all the time what you learnt.
- What kind of experience do you have?
I have 16 years experience in primary, secondary and adult education. I have taught children in kindergartens (6 years old), at primary and secondary level, and to adults in evening courses. Besides this I do translations and community interpreting.
- Do you have an up-to-date DBS (Disclosure & Barring Service, formerly CRB) Certificate?
- Where and with whom did you train?
I trained at the above mentioned universities.
- Do you belong to any professional organisations?
The Chartered Institute of Linguists, London. I work at the interpreter exams which take place in June.
- Tell me about some of your current students.
Presently I teach French to a group of international students from all over the world.
I teach French to 4 children in 2 families (7-9 years) for 2 years now. Last year I taught French to another boy of 7.
I have an adult student who learns French. I have been teaching him for 2 years.
Last year I taught GCSE French to a girl, who got an A at her exam.
2 years ago I helped a girl with her French A level.
Last year I taught English to a Saudi-Arabian family: the mother, father (beginners), the girl (literature).
Also I taught English to a Romanian girl (12 years), a Japanese doctor (intermediate level), a Brazilian girl (beginner.
• University diploma in English, French
• Postgraduate diploma in French, ESOL; community interpreter certificate
• I have 3 CRB's, 2 enhanced, one general
• Institute of Linguists, London; free lance translator for the Mons Law Court, Belgium
Eva Kertesz helped me to prepare for the French GCSE exam. She helped me a lot to successfully sit the exam. Owing to her knowledge and expertise in teaching I got an A at my exam. She has a thorough knowledge of the GCSE exam. she helped me a lot especially with grammar and ortograph which were my weak points. I can recommend her work to anybody who needs to study French.
To a special teacher,
I will never see you again. you were very good to me. I'll miss you every day.
Tahnks for your friendship, love and support. Don't ever change. you're a wonderful person.
Thank you for your hard work
A pleasure knowing you.
Dear Mrs. Kertesz,
Thnak you for being sweet to everybody. you make me smile.
french lessons closeby? Here's a selection of tutor listings that you can check out.
|at her home
|at your home
|By webcam
|1 hour
|Not available


text:
Tolbana ( トールバーナ, Tōrubāna?) is the closest settlement to the 1st Floor's Labyrinth. In the official service of Sword Art Online, players first arrived at this town three weeks after the game had begun.[1]
Tolbana is the second largest town on the 1st Floor of Aincrad with a size of 200 meters from edge to edge. The city is surrounded by large castle walls and is known for its white walled windmill towers, as well as being the closest town to the 1st Floor's Labyrinth, situated in a valley[1] at a walking distance of thirty minutes.[2] It consists of three inns, some bars and restaurants, as well as multiple Non-Player Character (NPC) houses.[3] Many water fountains are scattered across the town.[4] The fountain at the center of Tolbana could be considered the largest of the fountain areas, since it was the meeting place for the «First Floor Boss strategy conference».
Aincrad ArcEdit
Aria of a Starless NightEdit
After Asuna fainted in the Labyrinth at 04:00 on December 2, 2022, Kirito carried Asuna to this town so she could recover. Kirito was rebuked for his actions, but did not dwell on it. Instead, he informed the rapier user that the «First Floor Boss strategy conference» was going to be held at 16:00, later that day.
After Asuna left, Kirito was confronted by «Argo the Rat». It was revealed that there was a player who wished to buy Kirito's «Anneal Blade» +6, but Kirito did not wish to pay the hush money of 1,000 Cor to reveal the buyer's identity.
Kirito soon encountered Asuna again while the latter was eating a loaf of black bread worth one Cor. Kirito joined her and shared some cream with her, the fruits of completing the «Cows of the Counterattack» quest. Asuna embarrassingly scarfed down the enhanced food, and later told Kirito of her previous disposition and what she intended to do for the rest of this life in Aincrad. Kirito only apologized, and the two left for the Boss strategy conference.
After five minutes of waiting, Diavel started the conference. Having jovially introduced himself to those attending, Diavel announced that his party had found the stairs to the 20th floor of the Labyrinth. After he declared that ascending Aincrad was possible, Diavel was stopped by Kibaou, who requested that any present beta testers were to apologize for leaving the other starter players behind and to donate any money and items as compensation. This topic was concluded when Agil stepped forward and showed Argo's «Strategy Guide by Area», which was freely distributed in item shops across the 1st Floor. It was later revealed that this information was compiled based on information from the Beta Testers. Kibaou's request was turned down, and the conference adjourned until the next day.
With the Labyrinth's 20th Floor and the location of the Boss room mapped out, the Boss strategy meeting continued on December 3. With the quick update of «Argo's Strategy Guide: First Floor Boss edition», Diavel announced that scouting raids were unneeded, and that the information would be sufficient to beat the boss on the first try. Afterwards, parties of six were formed, leaving Kirito and Asuna to form their own incomplete party. They were assigned to back up Group E (Kibaou's Group), and the raiding party set out for the Labyrinth the next day on December 4.
|Aincrad Locations Navigation Bar
|ALfheim Online Locations Navigation Bar


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It can be difficult to pin down the exact role of a UX designer.
UX professionals are relatively new to the software industry, so their job can often be bundled in with visual or graphic design and product engineering or development.
In this article, we'll explore a UX designer's day-to-day responsibilities, as well as take a look at the skills you need to excel in the industry.
What is UX design?
What is UX design?
Don Norman, co-founder of the Nielsen Norman Group Design Consultancy and cognitive scientist sums it up as follows;
User experience encompasses all aspects of the end-user's interaction with the company, its services, and its products'.
Ok, but what does good user experience entail? Norman breaks it down further;
"The first requirement for an exemplary user experience is to meet the exact needs of the customer, without fuss or bother. Next comes simplicity and elegance that produce products that are a joy to own, a joy to use.
True user experience goes far beyond giving customers what they say they want, or providing checklist features. In order to achieve high-quality user experience in a company's offerings there must be a seamless merging of the services of multiple disciplines, including engineering, marketing, graphical and industrial design, and interface design."
Hence, a UX designer's role in the process of a product's overall design is to ensure that it's useful, usable and enjoyable for its users at all stages of interaction.
Although UX design principles can be applied to any kind of product, UX designers typically work in a digital space, in the design of digital products like websites or apps.
What does a UX designer's day-to-day look like?
Bottom line – as with many career paths, it depends.
There's a varied skill set that goes into being a UX designer and the answer to the question of what one does on a daily basis reflects this.
The size of the company, the team, the project as well as the level of UX maturity in any given organisation are all elements that can greatly influence the number of responsibilities a UX designer is expected to take on.
There is however, a general UX design thinking process that all UX designers, regardless of the organisation they work for follow. Let's take a look at this process in more detail.
What does the UX design process look like?
1. Product research
The first step of the process for any UX project is product research, which includes both user and market research.
The purpose of this stage is for the designers to generate a picture of the kind of user for whom they are designing. It's about considering the product and its functions and how it might better serve the customer.
Both desk research and primary data collected via online surveys, focus groups and in-depth one-on-one interviews with users and key stakeholders help UX designers to make informed design-based decisions and avoid making assumptions about the product user.
The goal of the research stage is to either confirm or discover the user's needs, goals and motivations for using the product. In achieving this, the UX designer is in a better place to identify opportunities to improve an existing product's features or, in the case of a new product, uncover the main features needed for a minimum viable product.
2. User personas
Using the results from the product research, the next stage of the process involves distinguishing key user groups for the product and from them, developing user personas to represent each of those groups.
A user persona is an imagined identity profile of the kind of person that would use the product being designed. Its purpose is to create a tangible way for UX designers to visualise user behaviours and patterns identified from the research. In personifying the end-user, the designer can better empathise with that particular persona's experience with the product.
Once a user persona has been created, the UX designer will use it to write different user scenarios.
User persona scenarios are written up to illustrate example occasions in a persona's life where they might interact with the product being designed.
Scenarios are important because they help the UX designer to envisage each step that the user might take on their journey with the product, what they need it to do, why they're using it and so on.
Scenarios help particularly in the design of apps and websites, as they aid in informing the design of the information architecture; that is, how the app or website's information is structured for the user's accessibility.
3. Information architecture
Information architecture refers to the way in which a website or app's information is organised. For the architecture to be successful, a user needs to be able to easily understand where they are on a site at any given time and intuitively know how to get from point A to point B to achieve their desired goals.
Therefore, in designing the information architecture, a UX designer needs to have a good idea of site navigation best practices, hierarchies and categorisations to create a coherent and efficient user map.
4. Wireframes
Wireframes are to UX designers what mock-ups are to art directors. They represent a quick, rough representation of how the ultimate design will function.
A set of wireframes will demonstrate each step of a user's journey; for example, each screen the user will see while attempting to complete a goal on a website.
Wireframes are a crucial part of the UX process because although they're created quickly and crudely, they serve as a blueprint of sorts for web developers and UI designers when the design moves into the development stage. So it's vital that every key step carried out during the interaction process between a user and the product is considered in the wireframes.
5. Prototyping and user testing
Following wireframes comes prototypes.
The simplest way to describe a UX prototype is to think of it as a more advanced, more polished and most importantly, interactive version of a wireframe. Prototypes are the last step before launching the completed product, so it's important that they exhibit a high fidelity representation of the finished product. This way, test users can get a real feel for how the product will actually feel and function, rather than just a conceptual idea. Prototypes come before significant investment into visual design and development.
UX designers use modern prototyping tools like Adobe XD to help create these prototypes to present their ideas. Though prototypes might not function exactly the same as the final product should or will, they should be very similar.
Once an initial prototype has been created, it's time for user testing.
User testing is exactly what it sounds like – it's testing your prototype on potential users. The purpose is to weed out any problems that the user might experience while using the product in order to either remove or fix them. A prototype can go through many iterations and multiple rounds of user testing before a UX team is satisfied and a final functional version of the product can go into development.
There are a few different ways to carry out user testing, including moderated usability testing, remote user testing, one-on-one interviews and focus groups among others.
6. Product launch
You might think that a UX designer's job is done at the product launch stage, however the opposite is the case. UX design is a constant iterative process.
Though good UX designers make every effort to launch a product offering the best possible experience, over time customer feedback helps to inform the design for future updates for the product. As they say, there's always room for improvement!
What kind of skills does a UX designer need?
So, as we've seen, the UX process is a many-stepped one, and asks a lot of its designers in terms of skills.
As with any profession, UX designers require a mix of both soft and hard skills in order to excel in the career. Let's take a closer look at some of those key skills.
Soft skills needed to be a UX designer
Soft skills refer to a combination of desirable qualities in an employee that don't necessarily depend on acquired knowledge. They include personality traits, people and communication skills, attitudes and emotional intelligence.
The list of people that a UX designer interacts with over the course of a UX project is lengthy; from clients to stakeholders, fellow team members to other teams in the organisation, to test users and so on. Here are the top soft skills a UX designer can use to great effect:
1. Empathy
In a role that focuses on a holistic, user-centred approach, it's unsurprising that empathy is a key desirable soft skill in a UX designer. Empathy is core to UX design. It's all about anticipating user wants, needs, pain points to improve experience.
As Colman Walsh, CEO of the UX Design Institute puts it;
"The classic soft skill needed to be a UX designer – and it's cliché but so true – is empathy. You really need to be able to not just engage and listen to your customers but actually try and put yourselves in their shoes. It's also really important to be able to empathise with the rest of the people on your team and the relationship between UX designers and developers is particularly important."
Empathy is a key determiner in making informed design decisions.
2. Effective communication skills that tell a story
From the different steps listed in the UX process above, you may have surmised that a lot of a UX designer's job revolves around communication.
UX designers need to have a flair for narrative storytelling in order to be able to take interested parties along the UX journey in a cohesive manner; whether that's in communicating ideas to clients and stakeholders or through conducting an in-depth interview with a test user and beyond.
Colman illustrates the importance of good communication and teamwork;
"It's not just about getting to the punchline and saying 'this is what we need to do,' it's taking everyone on a journey and making sure that everyone arrives at that punchline with you. So, communication is really important and a narrative style of communication really helps, particularly because that's what the whole job involves. The UX process requires you to bring people along the process with you. You need to be a good team player"
3. Critical thinking and problem solving skills
The purpose behind most types of design is to solve a problem and UX design is no different. In order to deliver the best user experience possible, the UX designer must interpret (sometimes disparate) information from many different sources from the beginning of the research phase of the design and be able to translate it into something meaningful.
It's about looking at the data and identifying patterns, pain points, wants, needs of the user and finding solutions from this information rather than jumping to conclusions based on assumptions.
Colman adds:
"In order to solve a problem, you have to be prepared to understand what the problem is in the first place. I find that a lot of people are quick to say 'Yeah, this is the solution' but that's not really problem solving because you haven't actually figured out and gone through the thinking process to work out what the initial problem is. Problem solving skills go hand-in-hand with open-mindedness because even when you figure something out, you might be wrong so you'll need to be prepared to go back and go through that process of working through the problem again."
Hard skills needed to be a UX designer
Hard skills are those that are acquired through structured learning and work and unlike soft skills, are role-specific.
There isn't a set number of hard skills required to be a UX designer because as previously discussed, UX designer responsibilities from company to company can vary greatly but the following should give you an idea of the kind of hard skills expected of a competent UX designer.
1. User research skills
Much of the success of a good user experience is predicated on thorough research as this is where user needs are discovered.
Primary data is collected via usability tests, interviews, questionnaires, surveys, focus groups and more. Therefore, those looking to advance in the UX field (and especially those keen to specialise in UX research) should focus on building strong interviewing and moderation skills as well as founding a solid understanding of statistical analysis.
2. Information architecture
In order to carry out tasks associated with the information architecture part of the UX process (as discussed above), a UX designer needs to have a solid understanding of website navigational structures to create and implement site maps and labelling systems in ways that intuitively make sense to a user.
3. Wireframing and prototyping skills
There are many tools in existence that are designed to help UX designers make wireframes and prototypes. Becoming familiar with a few of these programmes will help you to become more credible as a UX designer.
Check out a list of some of the top tools wireframing and prototyping tools.
Do you need to be able to code to become a UX designer?
On the subject of hard skills, one of the most frequently asked questions made by those looking to get into UX design is "Do I need to know how to code?"
It's a debate that's waged in UX debate forums for years. However, both Dejan Karin, a UX designer here at the UX Design Institute, as well as our CEO Colman Walsh agree that although coding skills aren't necessarily crucial to a UX design role, the best UX designers have at least a baseline understanding of coding.
It's about being able to understand the limitations of your design before it goes to development.
Colman makes a building analogy to illustrate the point;
"I don't think that to be an architect, you need to be a bricklayer or a plasterer or be good at carpentry but you have to understand those things really well and the limitations of brick laying. You can only build a house so many storeys high out of bricks before you have to put in steel frames, you know? You have to understand that or else you'd have no credibility. It's the same with UX design and development"
Dejan links an understanding of coding back to empathy;
"Essentially, the whole idea of understanding [coding] is to be able to empathise with and comprehend the developer's job. It's about clear communication and being able to gauge what is possible to do as well."
How to become a UX designer
If you're new to UX design but you like the sound of everything you just read, you should check out our Professional Diploma in UX Design course.
You can study from the comfort of your own home, it takes just 6 months to complete and will teach you all the skills you need to become a university credit-rated, certified UX professional.
And don't take our word for it! Take a look at Jenny Bjorkman's story; she graduated from the course last November and landed her dream UX role almost immediately.
Interest in UX careers is rising and it's no surprise when the barriers to break into the industry are fairly low and the salaries are this attractive.
Find out more about our Professional Diploma in UX Design:
Prefer a shorter course? Find out more about our intense 2 day UX Foundation classroom courses:


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Braveheart (iPad)
Published by
Developed by
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DescriptionThe King has sent his servants everywhere to spread his will: whoever obtains the Holy Grail, an ancient chalice protected by the fearsome Great Dragon, will receive full amnesty for whatever crimes he might have committed, and the young princess' hand in addition! One of the less sober knights took this a bit too literally, and grabbed the promised princess before anyone could do anything. Naturally, the perpetrator was caught and brought before court. The King's decision was swift: this knight will be the one who shall retrieve the Holy Grail!..
Braveheart is an action role-playing game with simple gameplay. The player controls the knight (default name Richard), navigating him on the isometric battle field. There isn't much exploration in the game, since all the stages are composed of small locations, which the protagonist has to defend against enemy waves. Once all waves have been eliminated, the stage is completed.
The knight has two weapon types at his disposal: a flail and a crossbow. The flail must be spun in a circular movement to crush nearby enemies; the crossbow is used to snipe at targets who are farther away and unwilling to engage in melee battles (such as spellcasters). New weapons become available at the town shop as the player advances.
Money, experience points, health kits, and power-ups are obtained from the bodies of defeated enemies. The power-ups include double damage, speed, shield, fire attack, and others. Experience points can be distributed by the player to raise the hero's parameters when he levels up. Weapon proficiency, vitality, and other statistics can be increased to serve the combat style of the player's choice.
Promo Images
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Alternate Titles
- "Braveheart HD" -- iPad title
User Reviews
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Critic Reviews
|Gameplay (Benelux)
|Dec 24, 2010
There are currently no topics for this game.
There is no trivia on file for this game.
Unicorn Lynx (181564) added Braveheart (iPad) on May 23, 2011
Other platforms contributed by Unicorn Lynx (181564)
There are no game credits on file for this release of the game. Everything in MobyGames is contributable by users.


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Isn't There Always A Barbara Walker?
Just some thoughts:
Have you ever had a question you wish you could ask of one of your favorite singers should you have the opportunity? I have and did.
For many years Tom T. Hall has been one of my favorite singer/songwriters. Last year he was voted into the Country Music Hall of Fame and has written numerous country hits. Some time ago I had the opportunity to meet and talk with him. He gave me his phone number and invited me to play a round of golf with him and his good friend, Ralph Emery.
We did play golf and afterwards we had some time to visit. I said to him, "Can I ask you a question about the lyrics of one of your songs?" "Sure," he replied. "There's a song you wrote and recorded many years ago called "Homecoming"." The song is about a country music singer and his life on the road. The song describes a visit and conversation the singer has with his father on a quick trip back home. In the song's last verse the son says to his Dad "And by the way, if you see Barbara Walker tell her I said hello." Hall smiled and nodded at me as if he knew my next question. "Was there really a Barbara Walker?" I asked. Hall smiled even bigger and then he said to me… "What do you think?"
Well Dad, I gotta go, we got a dance to work in Cartersville tonight let me take your number down I'll call you and I promise you I'll write
Now you be good and don't go chasin' all those pretty women that you know
And by the way, if you see Barbara Walker, tell her I said hello
As I started to get in my car to leave, Hall turned and said to me:
"Wasn't there always a Barbara Walker somewhere in the lives of all of us?"
June 1, 2012
Keep on,
Larry Adamson