Mazmur 7:4-5
Konteks7:4 or have wronged my ally, 1
or helped his lawless enemy, 2
7:5 may an enemy relentlessly chase 3 me 4 and catch me; 5
may he trample me to death 6
and leave me lying dishonored in the dust. 7 (Selah)
Mazmur 59:2-5
Konteks59:2 Deliver me from evildoers! 8
Rescue me from violent men! 9
59:3 For look, they wait to ambush me; 10
powerful men stalk 11 me,
but not because I have rebelled or sinned, O Lord. 12
59:4 Though I have done nothing wrong, 13 they are anxious to attack. 14
Spring into action and help me! Take notice of me! 15
59:5 You, O Lord God, the invincible warrior, 16 the God of Israel,
rouse yourself and punish 17 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
Mazmur 69:4
Konteks69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 18 outnumber me. 19
They make me repay what I did not steal! 20
Mazmur 109:3
Konteks109:3 They surround me and say hateful things; 21
they attack me for no reason.
Mazmur 119:78
Konteks119:78 May the arrogant be humiliated, for they have slandered me! 22
But I meditate on your precepts.
Yohanes 15:25
Konteks15:25 Now this happened 23 to fulfill the word that is written in their law, ‘They hated me without reason.’ 24
[7:4] 1 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] 2 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] 3 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] 4 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 5 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] 6 tn Heb “and may he trample down to the earth my life.”
[7:5] 7 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.
[59:2] 8 tn Heb “from the workers of wickedness.”
[59:2] 9 tn Heb “from men of bloodshed.”
[59:3] 11 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
[59:3] 12 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
[59:4] 13 tn Heb “without sin.”
[59:4] 14 tn Heb “they run and they are determined.”
[59:4] 15 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”
[59:5] 16 tn Heb “
[59:5] 17 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[69:4] 18 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).
[69:4] 19 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 20 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:4] sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.
[109:3] 21 tn Heb “and [with] words of hatred they surround me.”
[119:78] 22 tn Heb “for [with] falsehood they have denied me justice.”
[15:25] 23 tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.
[15:25] 24 sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).
