Mazmur 41:1-13
KonteksFor the music director; a psalm of David.
41:1 How blessed 2 is the one who treats the poor properly! 3
When trouble comes, 4 the Lord delivers him. 5
41:2 May the Lord protect him and save his life! 6
May he be blessed 7 in the land!
Do not turn him over 8 to his enemies! 9
41:3 The Lord supports 10 him on his sickbed;
you completely heal him from his illness. 11
“O Lord, have mercy on me!
Heal me, for I have sinned against you!
41:5 My enemies ask this cruel question about me, 13
‘When will he finally die and be forgotten?’ 14
41:6 When someone comes to visit, 15 he pretends to be friendly; 16
he thinks of ways to defame me, 17
and when he leaves he slanders me. 18
41:7 All who hate me whisper insults about me to one another; 19
they plan ways to harm me.
‘An awful disease 21 overwhelms him, 22
and now that he is bed-ridden he will never recover.’ 23
41:9 Even my close friend 24 whom I trusted,
he who shared meals with me, has turned against me. 25
41:10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!” 26
41:11 By this 27 I know that you are pleased with me,
for my enemy does 28 not triumph 29 over me.
41:12 As for me, you uphold 30 me because of my integrity; 31
you allow 32 me permanent access to your presence. 33
41:13 The Lord God of Israel deserves praise 34
in the future and forevermore! 35
We agree! We agree! 36
Mazmur 14:1-7
KonteksFor the music director; by David.
14:1 Fools say to themselves, 38 “There is no God.” 39
They sin and commit evil deeds; 40
none of them does what is right. 41
14:2 The Lord looks down from heaven 42 at the human race, 43
to see if there is anyone who is wise 44 and seeks God. 45
they are all morally corrupt. 47
None of them does what is right, 48
not even one!
14:4 All those who behave wickedly 49 do not understand – 50
those who devour my people as if they were eating bread,
and do not call out to the Lord.
14:5 They are absolutely terrified, 51
for God defends the godly. 52
14:6 You want to humiliate the oppressed, 53
even though 54 the Lord is their 55 shelter.
14:7 I wish the deliverance 56 of Israel would come from Zion!
When the Lord restores the well-being of his people, 57
may Jacob rejoice, 58
may Israel be happy! 59
Mazmur 72:18-20
Konteks72:18 The Lord God, the God of Israel, deserves praise! 60
He alone accomplishes amazing things! 61
72:19 His glorious name deserves praise 62 forevermore!
May his majestic splendor 63 fill the whole earth!
We agree! We agree! 64
72:20 This collection of the prayers of David son of Jesse ends here. 65
Mazmur 89:51
Konteks89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 66
Mazmur 106:48
Konteks106:48 The Lord God of Israel deserves praise, 67
in the future and forevermore. 68
[41:1] 1 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).
[41:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[41:1] 3 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
[41:1] 4 tn Heb “in the day of trouble” (see Ps 27:5).
[41:1] 5 tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the
[41:2] 6 tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.
[41:2] 7 tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).
[41:2] 8 tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.
[41:2] 9 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
[41:3] 10 tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).
[41:3] 11 tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.
[41:4] 12 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
[41:5] 13 tn Heb “my enemies speak evil concerning me.”
[41:5] 14 tn Heb “and his name perish.”
[41:6] 16 tn Heb “he speaks deceitfully.”
[41:6] 17 tn Heb “his heart gathers sin to itself.”
[41:6] 18 tn Heb “he goes outside and speaks.”
[41:7] 19 tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).
[41:8] 20 tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).
[41:8] 21 tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.
[41:8] 22 tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.
[41:8] 23 tn Heb “and he who lies down will not again arise.”
[41:9] 24 tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).
[41:9] 25 tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.
[41:9] sn The language of this verse is applied to Judas Iscariot in John 13:18.
[41:10] 26 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
[41:11] 27 sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.
[41:11] 28 tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
[41:12] 30 tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.
[41:12] 31 sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.
[41:12] 32 tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).
[41:12] 33 tn Heb “and you cause me to stand before you permanently.”
[41:13] 34 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[41:13] 35 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
[41:13] 36 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
[14:1] 37 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
[14:1] 38 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[14:1] 39 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[14:1] 40 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[14:1] 41 tn Heb “there is none that does good.”
[14:2] 42 sn The picture of the
[14:2] 43 tn Heb “upon the sons of man.”
[14:2] 44 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 45 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
[14:3] 46 tn Heb “everyone turns aside.”
[14:3] 47 tn Heb “together they are corrupt.”
[14:3] 48 tn Heb “there is none that does good.”
[14:4] 49 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
[14:4] 50 tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).
[14:5] 51 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
[14:5] 52 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
[14:6] 53 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
[14:6] 54 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
[14:6] 55 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
[14:7] 56 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 57 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 58 tn The verb form is jussive.
[14:7] 59 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[72:18] 60 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 61 tn Heb “[the] one who does amazing things by himself.”
[72:19] 62 tn Heb “[be] blessed.”
[72:19] 64 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
[72:20] 65 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
[89:51] 66 tn Heb “[by] which your enemies, O
[106:48] 67 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[106:48] 68 tn Heb “from everlasting to everlasting.”
[106:48] 69 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
[106:48] 70 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
