Mazmur 52:5
Konteks52:5 Yet 1 God will make you a permanent heap of ruins. 2
He will scoop you up 3 and remove you from your home; 4
he will uproot you from the land of the living. (Selah)
Mazmur 5:1--7:17
KonteksFor the music director, to be accompanied by wind instruments; 6 a psalm of David.
5:1 Listen to what I say, 7 Lord!
Carefully consider my complaint! 8
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 9 you will hear 10 me; 11
in the morning I will present my case to you 12 and then wait expectantly for an answer. 13
5:4 Certainly 14 you are not a God who approves of evil; 15
evil people 16 cannot dwell with you. 17
5:5 Arrogant people cannot stand in your presence; 18
you hate 19 all who behave wickedly. 20
the Lord despises 23 violent and deceitful people. 24
5:7 But as for me, 25 because of your great faithfulness I will enter your house; 26
I will bow down toward your holy temple as I worship you. 27
5:8 Lord, lead me in your righteousness 28
because of those who wait to ambush me, 29
remove the obstacles in the way in which you are guiding me! 30
5:9 For 31 they do not speak the truth; 32
their stomachs are like the place of destruction, 33
their throats like an open grave, 34
their tongues like a steep slope leading into it. 35
May their own schemes be their downfall! 37
Drive them away 38 because of their many acts of insurrection, 39
for they have rebelled against you.
5:11 But may all who take shelter 40 in you be happy! 41
May they continually 42 shout for joy! 43
Shelter them 44 so that those who are loyal to you 45 may rejoice! 46
5:12 Certainly 47 you reward 48 the godly, 49 Lord.
Like a shield you protect 50 them 51 in your good favor. 52
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 54 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 55
6:2 Have mercy on me, 56 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 57
6:3 I am absolutely terrified, 58
and you, Lord – how long will this continue? 59
6:4 Relent, Lord, rescue me! 60
Deliver me because of your faithfulness! 61
6:5 For no one remembers you in the realm of death, 62
In Sheol who gives you thanks? 63
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 64
my tears saturate the cushion beneath me. 65
6:7 My eyes 66 grow dim 67 from suffering;
they grow weak 68 because of all my enemies. 69
6:8 Turn back from me, all you who behave wickedly, 70
for the Lord has heard the sound of my weeping! 71
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 72 my prayer.
6:10 May all my enemies be humiliated 73 and absolutely terrified! 74
May they turn back and be suddenly humiliated!
A musical composition 76 by David, which he sang to the Lord concerning 77 a Benjaminite named Cush. 78
7:1 O Lord my God, in you I have taken shelter. 79
Deliver me from all who chase me! Rescue me!
7:2 Otherwise they will rip 80 me 81 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 82
7:3 O Lord my God, if I have done what they say, 83
or am guilty of unjust actions, 84
7:4 or have wronged my ally, 85
or helped his lawless enemy, 86
7:5 may an enemy relentlessly chase 87 me 88 and catch me; 89
may he trample me to death 90
and leave me lying dishonored in the dust. 91 (Selah)
7:6 Stand up angrily, 92 Lord!
Rise up with raging fury against my enemies! 93
Wake up for my sake and execute the judgment you have decreed for them! 94
7:7 The countries are assembled all around you; 95
take once more your rightful place over them! 96
7:8 The Lord judges the nations. 97
Vindicate me, Lord, because I am innocent, 98
because I am blameless, 99 O Exalted One! 100
7:9 May the evil deeds of the wicked 101 come to an end! 102
But make the innocent 103 secure, 104
O righteous God,
you who examine 105 inner thoughts and motives! 106
7:10 The Exalted God is my shield, 107
the one who delivers the morally upright. 108
7:11 God is a just judge;
he is angry throughout the day. 109
7:12 If a person 110 does not repent, God sharpens his sword 111
and prepares to shoot his bow. 112
7:13 He prepares to use deadly weapons against him; 113
he gets ready to shoot flaming arrows. 114
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 115
and then falls into the hole he has made. 117
7:16 He becomes the victim of his own destructive plans 118
and the violence he intended for others falls on his own head. 119
7:17 I will thank the Lord for 120 his justice;
I will sing praises to the sovereign Lord! 121
Mazmur 58:10-11
Konteks58:10 The godly 122 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 123 observers 124 will say,
“Yes indeed, the godly are rewarded! 125
Yes indeed, there is a God who judges 126 in the earth!”
Mazmur 107:42-43
Konteks107:42 When the godly see this, they rejoice,
and every sinner 127 shuts his mouth.
107:43 Whoever is wise, let him take note of these things!
Let them consider the Lord’s acts of loyal love!
Mazmur 107:1
KonteksBook 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 129
1 Samuel 25:38-39
Konteks25:38 After about ten days the Lord struck Nabal down and he died.
25:39 When David heard that Nabal had died, he said, “Praised be the Lord who has vindicated me and avenged the insult that I suffered from Nabal! 130 The Lord has kept his servant from doing evil, and he has repaid Nabal for his evil deeds.” 131 Then David sent word to Abigail and asked her to become his wife.
1 Samuel 25:2
Konteks25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; 132 he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.
Kisah Para Rasul 9:25
Konteks9:25 But his disciples took him at night and let him down through an opening 133 in the wall by lowering him in a basket. 134
Kisah Para Rasul 9:34-37
Konteks9:34 Peter 135 said to him, “Aeneas, Jesus the Christ 136 heals you. Get up and make your own bed!” 137 And immediately he got up. 9:35 All 138 those who lived in Lydda 139 and Sharon 140 saw him, and they 141 turned 142 to the Lord.
9:36 Now in Joppa 143 there was a disciple named Tabitha (which in translation means 144 Dorcas). 145 She was continually doing good deeds and acts of charity. 146 9:37 At that time 147 she became sick 148 and died. When they had washed 149 her body, 150 they placed it in an upstairs room.
Ester 7:10--8:1
Konteks7:10 So they hanged Haman on the very gallows that he had prepared for Mordecai. The king’s rage then abated.
8:1 On that same day King Ahasuerus gave the estate 151 of Haman, that adversary of the Jews, to Queen Esther. Now Mordecai had come before the king, for Esther had revealed how he was related to her.
Yesaya 14:16-19
Konteks14:16 Those who see you stare at you,
they look at you carefully, thinking: 152
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 153 cities,
and refused to free his prisoners so they could return home?”’ 154
14:18 155 As for all the kings of the nations,
all of them 156 lie down in splendor, 157
each in his own tomb. 158
14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 159
You lie among 160 the slain,
among those who have been slashed by the sword,
among those headed for 161 the stones of the pit, 162
as if you were a mangled corpse. 163
[52:5] 1 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 2 tn Heb “will tear you down forever.”
[52:5] 3 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 4 tn Heb “from [your] tent.”
[5:1] 5 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 6 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 8 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 9 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 10 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 12 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 13 tn Heb “and I will watch.”
[5:4] 15 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 16 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 17 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 18 tn Heb “before your eyes.”
[5:5] 19 sn You hate. The
[5:5] 20 tn Heb “all the workers of wickedness.”
[5:6] 21 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 22 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 23 tn The imperfect verbal form highlights the
[5:6] 24 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 25 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 26 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 27 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 28 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 29 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 30 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 32 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 33 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 34 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 35 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 36 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 37 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 38 tn Or “banish them.”
[5:10] 39 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 40 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 41 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 42 tn Or perhaps more hyperbolically, “forever.”
[5:11] 43 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 44 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 45 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 46 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 48 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 49 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 50 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 51 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 52 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 53 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 54 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 55 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:2] 56 tn Or “show me favor.”
[6:2] 57 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
[6:3] 58 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:3] 59 tn Heb “and you,
[6:4] 60 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:4] 61 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
[6:5] 62 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
[6:5] 63 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 64 tn Heb “I cause to swim through all the night my bed.”
[6:6] 65 tn Heb “with my tears my bed I flood/melt.”
[6:7] 66 tn The Hebrew text has the singular “eye” here.
[6:7] 67 tn Or perhaps, “are swollen.”
[6:7] 68 tn Or perhaps, “grow old.”
[6:7] 69 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 70 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 71 sn The
[6:9] 72 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the
[6:10] 73 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
[6:10] 74 tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the
[7:1] 75 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 76 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 77 tn Or “on account of.”
[7:1] 78 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 79 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:2] 80 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
[7:2] 81 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:2] 82 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
[7:3] 83 tn Heb “if I have done this.”
[7:3] 84 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
[7:4] 85 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
[7:4] 86 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
[7:5] 87 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
[7:5] 88 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 89 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
[7:5] 90 tn Heb “and may he trample down to the earth my life.”
[7:5] 91 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
[7:6] 92 tn Heb “in your anger.”
[7:6] 93 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
[7:6] 94 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[7:7] 95 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
[7:7] 96 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
[7:8] 97 sn The
[7:8] 98 tn Heb “judge me, O
[7:8] 99 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
[7:8] 100 tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
[7:9] 101 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
[7:9] 102 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 103 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
[7:9] 104 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 105 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 106 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
[7:10] 107 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
[7:10] 108 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
[7:11] 109 tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
[7:12] 110 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 111 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 112 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 113 tn Heb “and for him he prepares the weapons of death.”
[7:13] 114 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 115 tn Heb “and he conceives harm and gives birth to a lie.”
[7:14] sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
[7:15] 116 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
[7:15] 117 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 118 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 119 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:17] 120 tn Heb “according to.”
[7:17] 121 tn Heb “[to] the name of the
[58:10] 122 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 123 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 124 tn Heb “man.” The singular is representative here.
[58:11] 125 tn Heb “surely [there] is fruit for the godly.”
[58:11] 126 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
[107:42] 127 tn Heb “all evil,” which stands metonymically for those who do evil.
[107:1] 128 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
[107:1] 129 tn Heb “for forever [is] his loyal love.”
[25:39] 130 tn Heb “who has argued the case of my insult from the hand of Nabal.”
[25:39] 131 tn Heb “his servant he has held back from evil, and the evil of Nabal the
[9:25] 133 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
[9:25] 134 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
[9:34] 135 tn Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:34] 136 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
[9:34] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:34] 137 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
[9:35] 138 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:35] 139 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 140 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 141 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
[9:35] 142 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 143 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
[9:36] 144 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
[9:36] 145 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
[9:36] 146 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
[9:37] 147 tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:37] 148 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
[9:37] 149 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 150 tn Grk “washed her,” but the reference is to her corpse.
[8:1] 151 tn Heb “house” (so NAB, NASB, NRSV; also in vv. 2, 7). Cf. TEV “all the property.”
[14:16] 152 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 153 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 154 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[14:18] 155 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
[14:18] 156 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa.
[14:18] 157 sn This refers to the typically extravagant burial of kings.
[14:18] 158 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
[14:19] 159 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
[14:19] 160 tn Heb “are clothed with.”
[14:19] 161 tn Heb “those going down to.”
[14:19] 162 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
[14:19] 163 tn Heb “like a trampled corpse.” Some take this line with what follows.
. [