Mazmur 10:8
Konteks10:8 He waits in ambush near the villages; 1
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 2
Mazmur 15:1
KonteksA psalm of David.
15:1 Lord, who may be a guest in your home? 4
Who may live on your holy hill? 5
Mazmur 42:2
Konteksfor the living God.
I say, 7 “When will I be able to go and appear in God’s presence?” 8
Mazmur 49:17
Konteks49:17 For he will take nothing with him when he dies;
his wealth will not follow him down into the grave. 9
Mazmur 68:12
Konteks68:12 Kings leading armies run away – they run away! 10
The lovely lady 11 of the house divides up the loot.
Mazmur 71:16
Konteks71:16 I will come and tell about 12 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
Mazmur 74:8
Konteks74:8 They say to themselves, 13
“We will oppress all of them.” 14
They burn down all the places where people worship God in the land. 15
Mazmur 89:51
Konteks89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 16
Mazmur 102:24
Konteks102:24 I say, “O my God, please do not take me away in the middle of my life! 17
You endure through all generations. 18
Mazmur 112:10
Konteks112:10 When the wicked 19 see this, they will worry;
they will grind their teeth in frustration 20 and melt away;
the desire of the wicked will perish. 21
Mazmur 122:4
Konteks122:4 The tribes go up 22 there, 23
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord. 24
Mazmur 132:8
Konteks132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
Mazmur 141:6
Konteks141:6 They will be thrown down the side of a cliff by their judges. 25
They 26 will listen to my words, for they are pleasant.
[10:8] 1 tn Heb “he sits in the ambush of the villages.”
[10:8] 2 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
[15:1] 3 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 4 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 5 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[42:2] 6 tn Or “my soul thirsts.”
[42:2] 7 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
[42:2] 8 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).
[49:17] 9 tn Heb “his glory will not go down after him.”
[68:12] 10 tn The verbal repetition draws attention to the statement.
[68:12] 11 tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.
[71:16] 12 tn Heb “I will come with.”
[74:8] 13 tn Heb “in their heart.”
[74:8] 14 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
[74:8] 15 tn Heb “they burn down all the meeting places of God in the land.”
[89:51] 16 tn Heb “[by] which your enemies, O
[102:24] 17 tn Heb “do not lift me up in the middle of my days.”
[102:24] 18 tn Heb “in a generation of generations [are] your years.”
[112:10] 19 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
[112:10] 20 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
[112:10] 21 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
[122:4] 23 tn Heb “which is where the tribes go up.”
[122:4] 24 tn Heb “[it is] a statute for Israel to give thanks to the name of the
[141:6] 25 tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
[141:6] 26 tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.
