Mazmur 9:14
Konteks9:14 Then I will 1 tell about all your praiseworthy acts; 2
in the gates of Daughter Zion 3 I will rejoice because of your deliverance.” 4
Mazmur 10:1-5
Konteks10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 6
10:2 The wicked arrogantly chase the oppressed; 7
the oppressed are trapped 8 by the schemes the wicked have dreamed up. 9
10:3 Yes, 10 the wicked man 11 boasts because he gets what he wants; 12
the one who robs others 13 curses 14 and 15 rejects the Lord. 16
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 17
10:5 He is secure at all times. 18
He has no regard for your commands; 19
he disdains all his enemies. 20
Mazmur 145:5-6
Konteks145:5 I will focus on your honor and majestic splendor,
and your amazing deeds! 21
145:6 They will proclaim 22 the power of your awesome acts!
I will declare your great deeds!
Yesaya 63:7-19
Konteks63:7 I will tell of the faithful acts of the Lord,
of the Lord’s praiseworthy deeds.
I will tell about all 23 the Lord did for us,
the many good things he did for the family of Israel, 24
because of 25 his compassion and great faithfulness.
63:8 He said, “Certainly they will be my people,
children who are not disloyal.” 26
He became their deliverer.
63:9 Through all that they suffered, he suffered too. 27
The messenger sent from his very presence 28 delivered them.
In his love and mercy he protected 29 them;
he lifted them up and carried them throughout ancient times. 30
63:10 But they rebelled and offended 31 his holy Spirit, 32
so he turned into an enemy
and fought against them.
63:11 His people remembered the ancient times. 33
Where is the one who brought them up out of the sea,
along with the shepherd of 34 his flock?
Where is the one who placed his holy Spirit among them, 35
63:12 the one who made his majestic power available to Moses, 36
who divided the water before them,
gaining for himself a lasting reputation, 37
63:13 who led them through the deep water?
Like a horse running on flat land 38 they did not stumble.
63:14 Like an animal that goes down into a valley to graze, 39
so the Spirit of the Lord granted them rest.
In this way 40 you guided your people,
gaining for yourself an honored reputation. 41
63:15 Look down from heaven and take notice,
from your holy, majestic palace!
Where are your zeal 42 and power?
Do not hold back your tender compassion! 43
63:16 For you are our father,
though Abraham does not know us
and Israel does not recognize us.
You, Lord, are our father;
you have been called our protector from ancient times. 44
63:17 Why, Lord, do you make us stray 45 from your ways, 46
and make our minds stubborn so that we do not obey you? 47
Return for the sake of your servants,
the tribes of your inheritance!
63:18 For a short time your special 48 nation possessed a land, 49
but then our adversaries knocked down 50 your holy sanctuary.
63:19 We existed from ancient times, 51
but you did not rule over them,
they were not your subjects. 52
[9:14] 1 tn Or “so that I might.”
[9:14] 2 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 3 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 4 tn Heb “in your deliverance.”
[10:1] 5 sn Psalm 10. Many Hebrew
[10:1] 6 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).
[10:2] 7 tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
[10:2] 8 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
[10:2] 9 tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).
[10:3] 10 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
[10:3] 11 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
[10:3] 12 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
[10:3] 13 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
[10:3] 14 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
[10:3] 15 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 16 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 17 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
[10:5] 18 tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
[10:5] 19 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
[10:5] 20 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
[145:5] 21 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
[145:6] 22 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
[63:7] 23 tn Heb “according to all which.”
[63:7] 24 tn Heb “greatness of goodness to the house of Israel which he did for them.”
[63:7] 25 tn Heb “according to.”
[63:8] 26 tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.
[63:9] 27 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
[63:9] 28 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”
[63:9] sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.
[63:9] 29 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
[63:9] 30 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
[63:10] 31 tn Or “grieved, hurt the feelings of.”
[63:10] 32 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
[63:11] 33 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
[63:11] 34 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.
[63:11] 35 sn See the note at v. 10.
[63:12] 36 tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”
[63:12] 37 tn Heb “making for himself a lasting name.”
[63:13] 38 tn Heb “in the desert [or “steppe”].”
[63:14] 39 tn The words “to graze” are supplied in the translation for clarification.
[63:14] 40 tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).
[63:14] 41 tn Heb “making for yourself a majestic name.”
[63:15] 42 tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.
[63:15] 43 tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.
[63:16] 44 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
[63:17] 45 tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
[63:17] 46 tn This probably refers to God’s commands.
[63:17] 47 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).
[63:17] sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).
[63:18] 48 tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).
[63:18] 49 tn Heb “for a short time they had a possession, the people of your holiness.”
[63:18] 50 tn Heb “your adversaries trampled on.”
[63:19] 51 tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.
[63:19] 52 tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.
