Mazmur 33:12
Konteks33:12 How blessed 1 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 2
Mazmur 33:1
Konteks33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
Mazmur 4:1-8
KonteksFor the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 5
Though I am hemmed in, you will lead me into a wide, open place. 6
Have mercy on me 7 and respond to 8 my prayer!
4:2 You men, 9 how long will you try to turn my honor into shame? 10
How long 11 will you love what is worthless 12
and search for what is deceptive? 13 (Selah)
4:3 Realize that 14 the Lord shows the godly special favor; 15
the Lord responds 16 when I cry out to him.
4:4 Tremble with fear and do not sin! 17
Meditate as you lie in bed, and repent of your ways! 18 (Selah)
4:5 Offer the prescribed sacrifices 19
and trust in the Lord! 20
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 21
than those who have abundant grain and wine. 23
4:8 I will lie down and sleep peacefully, 24
for you, Lord, make me safe and secure. 25
Mazmur 48:14
Konteks48:14 For God, our God, is our defender forever! 26
Mazmur 48:1
KonteksA song, a psalm by the Korahites.
48:1 The Lord is great and certainly worthy of praise
in the city of our God, 30 his holy hill.
Mazmur 7:1--15:5
KonteksA musical composition 32 by David, which he sang to the Lord concerning 33 a Benjaminite named Cush. 34
7:1 O Lord my God, in you I have taken shelter. 35
Deliver me from all who chase me! Rescue me!
7:2 Otherwise they will rip 36 me 37 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 38
7:3 O Lord my God, if I have done what they say, 39
or am guilty of unjust actions, 40
7:4 or have wronged my ally, 41
or helped his lawless enemy, 42
7:5 may an enemy relentlessly chase 43 me 44 and catch me; 45
may he trample me to death 46
and leave me lying dishonored in the dust. 47 (Selah)
7:6 Stand up angrily, 48 Lord!
Rise up with raging fury against my enemies! 49
Wake up for my sake and execute the judgment you have decreed for them! 50
7:7 The countries are assembled all around you; 51
take once more your rightful place over them! 52
7:8 The Lord judges the nations. 53
Vindicate me, Lord, because I am innocent, 54
because I am blameless, 55 O Exalted One! 56
7:9 May the evil deeds of the wicked 57 come to an end! 58
But make the innocent 59 secure, 60
O righteous God,
you who examine 61 inner thoughts and motives! 62
7:10 The Exalted God is my shield, 63
the one who delivers the morally upright. 64
7:11 God is a just judge;
he is angry throughout the day. 65
7:12 If a person 66 does not repent, God sharpens his sword 67
and prepares to shoot his bow. 68
7:13 He prepares to use deadly weapons against him; 69
he gets ready to shoot flaming arrows. 70
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 71
and then falls into the hole he has made. 73
7:16 He becomes the victim of his own destructive plans 74
and the violence he intended for others falls on his own head. 75
7:17 I will thank the Lord for 76 his justice;
I will sing praises to the sovereign Lord! 77
For the music director, according to the gittith style; 79 a psalm of David.
how magnificent 81 is your reputation 82 throughout the earth!
You reveal your majesty in the heavens above! 83
8:2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries, 84
so that you might put an end to the vindictive enemy. 85
8:3 When I look up at the heavens, which your fingers made,
and see the moon and the stars, which you set in place, 86
8:4 Of what importance is the human race, 87 that you should notice 88 them?
Of what importance is mankind, 89 that you should pay attention to them, 90
8:5 and make them a little less than the heavenly beings? 91
You grant mankind 92 honor and majesty; 93
8:6 you appoint them to rule over your creation; 94
you have placed 95 everything under their authority, 96
8:7 including all the sheep and cattle,
as well as the wild animals, 97
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 98 of the seas.
how magnificent 100 is your reputation 101 throughout the earth! 102
For the music director; according to the alumoth-labben style; 104 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 105
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 106
9:3 When my enemies turn back,
they trip and are defeated 107 before you.
9:4 For you defended my just cause; 108
from your throne you pronounced a just decision. 109
9:5 You terrified the nations with your battle cry; 110
you destroyed the wicked; 111
you permanently wiped out all memory of them. 112
9:6 The enemy’s cities have been reduced to permanent ruins; 113
you destroyed their cities; 114
all memory of the enemies has perished. 115
9:7 But the Lord 116 rules 117 forever;
he reigns in a just manner. 118
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 119
9:9 Consequently 120 the Lord provides safety for the oppressed; 121
he provides safety in times of trouble. 122
9:10 Your loyal followers trust in you, 123
for you, Lord, do not abandon those who seek your help. 124
9:11 Sing praises to the Lord, who rules 125 in Zion!
Tell the nations what he has done! 126
9:12 For the one who takes revenge against murderers took notice of the oppressed; 127
he did not overlook 128 their cry for help 129
“Have mercy on me, 131 Lord!
See how I am oppressed by those who hate me, 132
O one who can snatch me away 133 from the gates of death!
9:14 Then I will 134 tell about all your praiseworthy acts; 135
in the gates of Daughter Zion 136 I will rejoice because of your deliverance.” 137
9:15 The nations fell 138 into the pit they had made;
their feet were caught in the net they had hidden. 139
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 140 (Higgaion. 141 Selah)
9:17 The wicked are turned back and sent to Sheol; 142
this is the destiny of 143 all the nations that ignore 144 God,
9:18 for the needy are not permanently ignored, 145
the hopes of the oppressed are not forever dashed. 146
Don’t let men be defiant! 148
May the nations be judged in your presence!
Let the nations know they are mere mortals! 150 (Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 152
10:2 The wicked arrogantly chase the oppressed; 153
the oppressed are trapped 154 by the schemes the wicked have dreamed up. 155
10:3 Yes, 156 the wicked man 157 boasts because he gets what he wants; 158
the one who robs others 159 curses 160 and 161 rejects the Lord. 162
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 163
10:5 He is secure at all times. 164
He has no regard for your commands; 165
he disdains all his enemies. 166
“I will never 168 be upended,
because I experience no calamity.” 169
10:7 His mouth is full of curses and deceptive, harmful words; 170
his tongue injures and destroys. 171
10:8 He waits in ambush near the villages; 172
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 173
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 174
he lies in ambush, waiting to catch 175 the oppressed;
he catches the oppressed 176 by pulling in his net. 177
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 178
“God overlooks it;
he does not pay attention;
he never notices.” 180
O God, strike him down! 182
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 183
He says to himself, 184 “You 185 will not hold me accountable.” 186
10:14 You have taken notice, 187
for 188 you always see 189 one who inflicts pain and suffering. 190
The unfortunate victim entrusts his cause to you; 191
you deliver 192 the fatherless. 193
10:15 Break the arm 194 of the wicked and evil man!
Hold him accountable for his wicked deeds, 195
which he thought you would not discover. 196
10:16 The Lord rules forever! 197
The nations are driven out of his land. 198
10:17 Lord, you have heard 199 the request 200 of the oppressed;
you make them feel secure because you listen to their prayer. 201
10:18 You defend 202 the fatherless and oppressed, 203
so that mere mortals may no longer terrorize them. 204
For the music director; by David.
11:1 In the Lord I have taken shelter. 206
How can you say to me, 207
“Flee to a mountain like a bird! 208
11:2 For look, the wicked 209 prepare 210 their bows, 211
they put their arrows on the strings,
to shoot in the darkness 212 at the morally upright. 213
11:3 When the foundations 214 are destroyed,
what can the godly 215 accomplish?” 216
11:4 The Lord is in his holy temple; 217
the Lord’s throne is in heaven. 218
his eyes 221 examine 222 all people. 223
11:5 The Lord approves of 224 the godly, 225
but he 226 hates 227 the wicked and those who love to do violence. 228
11:6 May the Lord rain down 229 burning coals 230 and brimstone 231 on the wicked!
A whirlwind is what they deserve! 232
11:7 Certainly 233 the Lord is just; 234
he rewards godly deeds; 235
the upright will experience his favor. 236
For the music director; according to the sheminith style; 238 a psalm of David.
12:1 Deliver, Lord!
For the godly 239 have disappeared; 240
people of integrity 241 have vanished. 242
12:2 People lie to one another; 243
they flatter and deceive. 244
12:3 May the Lord cut off 245 all flattering lips,
and the tongue that boasts! 246
12:4 They say, 247 “We speak persuasively; 248
we know how to flatter and boast. 249
Who is our master?” 250
12:5 “Because of the violence done to the oppressed, 251
because of the painful cries 252 of the needy,
I will spring into action,” 253 says the Lord.
“I will provide the safety they so desperately desire.” 254
12:6 The Lord’s words are absolutely reliable. 255
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 256
12:7 You, Lord, will protect them; 257
you will continually shelter each one from these evil people, 258
12:8 for the wicked seem to be everywhere, 259
when people promote evil. 260
For the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 262
How long will you pay no attention to me? 263
13:2 How long must I worry, 264
and suffer in broad daylight? 265
How long will my enemy gloat over me? 266
13:3 Look at me! 267 Answer me, O Lord my God!
Revive me, 268 or else I will die! 269
13:4 Then 270 my enemy will say, “I have defeated him!”
Then 271 my foes will rejoice because I am upended.
13:5 But I 272 trust in your faithfulness.
May I rejoice because of your deliverance! 273
13:6 I will sing praises 274 to the Lord
when he vindicates me. 275
For the music director; by David.
14:1 Fools say to themselves, 277 “There is no God.” 278
They sin and commit evil deeds; 279
none of them does what is right. 280
14:2 The Lord looks down from heaven 281 at the human race, 282
to see if there is anyone who is wise 283 and seeks God. 284
14:3 Everyone rejects God; 285
they are all morally corrupt. 286
None of them does what is right, 287
not even one!
14:4 All those who behave wickedly 288 do not understand – 289
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, 290
for God defends the godly. 291
14:6 You want to humiliate the oppressed, 292
even though 293 the Lord is their 294 shelter.
14:7 I wish the deliverance 295 of Israel would come from Zion!
When the Lord restores the well-being of his people, 296
may Jacob rejoice, 297
may Israel be happy! 298
A psalm of David.
15:1 Lord, who may be a guest in your home? 300
Who may live on your holy hill? 301
15:2 Whoever lives a blameless life, 302
does what is right,
and speaks honestly. 303
15:3 He 304 does not slander, 305
or do harm to others, 306
or insult his neighbor. 307
15:4 He despises a reprobate, 308
but honors the Lord’s loyal followers. 309
He makes firm commitments and does not renege on his promise. 310
15:5 He does not charge interest when he lends his money. 311
He does not take bribes to testify against the innocent. 312
The one who lives like this 313 will never be upended.
Mazmur 135:4
Konteks135:4 Indeed, 314 the Lord has chosen Jacob for himself,
Israel to be his special possession. 315
[33:12] 1 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; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[33:12] 2 tn Heb “inheritance.”
[33:1] 3 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
[4:1] 4 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 5 tn Heb “God of my righteousness.”
[4:1] 6 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[4:1] 7 tn Or “show me favor.”
[4:2] 10 tn Heb “how long my honor to shame?”
[4:2] 11 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 13 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 14 tn Heb “and know that.”
[4:3] 15 tn Heb “that the
[4:4] 17 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 18 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 19 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 20 sn Trust in the
[4:6] 21 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 22 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 23 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 24 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 25 tn Heb “for you,
[48:14] 26 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”
[48:14] 27 tn The imperfect highlights the characteristic nature of the generalizing statement.
[48:14] 28 tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.
[48:1] 29 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
[48:1] 30 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
[7:1] 31 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] 32 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] 33 tn Or “on account of.”
[7:1] 34 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 35 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:2] 36 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] 37 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:2] 38 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
[7:3] 39 tn Heb “if I have done this.”
[7:3] 40 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
[7:4] 41 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] 42 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] 43 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] 44 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 45 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] 46 tn Heb “and may he trample down to the earth my life.”
[7:5] 47 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] 48 tn Heb “in your anger.”
[7:6] 49 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] 50 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] 51 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] 52 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] 53 sn The
[7:8] 54 tn Heb “judge me, O
[7:8] 55 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
[7:8] 56 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] 57 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] 58 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 59 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] 60 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 61 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 62 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] 63 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] 64 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] 65 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] 66 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] 67 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] 68 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] 69 tn Heb “and for him he prepares the weapons of death.”
[7:13] 70 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 71 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] 72 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] 73 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] 74 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 75 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:17] 76 tn Heb “according to.”
[7:17] 77 tn Heb “[to] the name of the
[8:1] 78 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 79 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 80 tn The plural form of the title emphasizes the
[8:1] 81 tn Or “awesome”; or “majestic.”
[8:1] 82 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 83 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[8:2] 84 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. NIV, NCV, NLT.
[8:2] 85 tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.
[8:3] 86 tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
[8:4] 87 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.
[8:4] 88 tn Heb “remember him.”
[8:4] 89 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
[8:4] 90 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[8:5] 91 tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
[8:5] 92 tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
[8:5] 93 sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).
[8:6] 94 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 95 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
[8:6] 96 tn Heb “under his feet.”
[8:6] sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
[8:7] 97 tn Heb “and also the beasts of the field.”
[8:9] 99 tn The plural form of the title emphasizes the
[8:9] 100 tn Or “awesome, majestic.”
[8:9] 101 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:9] 102 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
[9:1] 103 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
[9:1] 104 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 105 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 106 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[9:3] 107 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the
[9:4] 108 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 109 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[9:5] 110 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 111 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically 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). In this context the hostile nations who threaten Israel/Judah are in view.
[9:5] 112 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
[9:6] 113 tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the
[9:6] 114 tn Heb “you uprooted cities.”
[9:6] 115 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
[9:7] 116 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 117 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 118 tn Heb “he establishes for justice his throne.”
[9:8] 119 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
[9:9] 120 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
[9:9] 121 tn Heb “and the
[9:9] 122 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
[9:10] 123 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
[9:10] 124 tn Heb “the ones who seek you.”
[9:11] 125 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 126 tn Heb “declare among the nations his deeds.”
[9:12] 127 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
[9:12] 128 tn Heb “did not forget.”
[9:12] 129 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
[9:13] 130 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The
[9:13] 131 tn Or “show me favor.”
[9:13] 132 tn Heb “see my misery from the ones who hate me.”
[9:13] 133 tn Heb “one who lifts me up.”
[9:14] 134 tn Or “so that I might.”
[9:14] 135 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 136 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 137 tn Heb “in your deliverance.”
[9:15] 138 tn Heb “sank down.”
[9:15] 139 sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.
[9:16] 140 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 141 tn This is probably a technical musical term.
[9:17] 142 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the
[9:17] 143 tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
[9:17] 144 tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
[9:18] 146 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
[9:19] 147 sn Rise up,
[9:20] 149 tn Heb “place,
[9:20] 150 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[10:1] 151 sn Psalm 10. Many Hebrew
[10:1] 152 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] 153 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] 154 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] 155 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] 156 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] 157 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] 158 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] 159 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] 160 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] 161 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 162 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 163 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] 164 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] 165 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] 166 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.
[10:6] 167 tn Heb “he says in his heart/mind.”
[10:6] 168 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
[10:6] 169 tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
[10:7] 170 tn Heb “[with] a curse his mouth is full, and lies and injury.”
[10:7] 171 tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.
[10:8] 172 tn Heb “he sits in the ambush of the villages.”
[10:8] 173 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.
[10:9] 174 tn Or “in its den.”
[10:9] 175 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 176 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 177 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[10:10] 178 tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).
[10:11] 179 tn Heb “he says in his heart.” See v. 6.
[10:11] 180 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 181 sn Rise up, O
[10:12] 182 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the
[10:13] 183 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 184 tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
[10:13] 185 tn Here the wicked man addresses God directly.
[10:13] 186 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
[10:14] 187 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 188 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 189 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 190 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 191 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
[10:14] 193 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
[10:14] sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[10:15] 194 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 195 tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
[10:15] 196 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
[10:16] 197 tn Heb “the
[10:16] 198 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[10:17] 199 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
[10:17] 201 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 202 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 203 tn Heb “crushed.” See v. 10.
[10:18] 204 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
[11:1] 205 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
[11:1] 206 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[11:1] 207 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[11:1] 208 tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
[11:2] 209 tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically 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 threaten his people (Ps 3:8).
[11:2] 210 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
[11:2] 212 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
[11:2] 213 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 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
[11:3] 214 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
[11:3] 215 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
[11:3] 216 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
[11:4] 217 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
[11:4] 218 sn The
[11:4] 219 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
[11:4] 220 tn The two Hebrew imperfect verbal forms in this verse describe the
[11:4] 222 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
[11:4] 223 tn Heb “test the sons of men.”
[11:5] 224 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
[11:5] 225 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
[11:5] 226 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
[11:5] 227 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
[11:5] 228 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
[11:6] 229 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 230 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 231 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 232 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[11:7] 235 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
[11:7] 236 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
[12:1] 237 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
[12:1] 238 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[12:1] 239 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
[12:1] 240 tn Or “have come to an end.”
[12:1] 241 tn Heb “the faithful [ones] from the sons of man.”
[12:1] 242 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
[12:2] 243 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 244 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[12:3] 245 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 246 tn Heb “a tongue speaking great [things].”
[12:4] 247 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
[12:4] 248 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
[12:4] 249 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
[12:4] 250 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
[12:5] 251 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
[12:5] 252 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
[12:5] 253 tn Heb “I will rise up.”
[12:5] 254 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
[12:6] 255 tn Heb “the words of the
[12:6] 256 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
[12:7] 257 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
[12:7] 258 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
[12:8] 259 tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
[12:8] 260 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”
[13:1] 261 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
[13:1] 262 tn Heb “will you forget me continually.”
[13:1] 263 tn Heb “will you hide your face from me.”
[13:2] 264 tn Heb “How long will I put counsel in my being?”
[13:2] 265 tn Heb “[with] grief in my heart by day.”
[13:2] 266 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
[13:3] 268 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
[13:3] 269 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
[13:5] 272 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
[13:5] 273 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
[13:6] 274 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the
[13:6] 275 tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[14:1] 276 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] 277 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] 278 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] 279 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] 280 tn Heb “there is none that does good.”
[14:2] 281 sn The picture of the
[14:2] 282 tn Heb “upon the sons of man.”
[14:2] 283 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 284 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] 285 tn Heb “everyone turns aside.”
[14:3] 286 tn Heb “together they are corrupt.”
[14:3] 287 tn Heb “there is none that does good.”
[14:4] 288 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
[14:4] 289 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] 290 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] 291 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] 292 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] 293 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] 294 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] 295 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 296 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 297 tn The verb form is jussive.
[14:7] 298 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[15:1] 299 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 300 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 301 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.
[15:2] 302 tn Heb “one who walks blamelessly.”
[15:2] 303 tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
[15:3] 304 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
[15:3] 305 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
[15:3] 306 tn Or “his fellow.”
[15:3] 307 tn Heb “and he does not lift up an insult against one who is near to him.”
[15:4] 308 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
[15:4] 309 tn Heb “those who fear the
[15:4] 310 tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.
[15:5] 311 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 312 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
[15:5] 313 tn Heb “does these things.”
[135:4] 315 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
