Mazmur 82:1-5

Psalm 82 ¹ 

A psalm of Asaph.

82:1 God stands in ²  the assembly of El; ³ 

in the midst of the gods ⁴  he renders judgment. ⁵ 

82:2 He says, ⁶  “How long will you make unjust legal decisions

and show favoritism to the wicked? ⁷  (Selah)

82:3 Defend the cause of the poor and the fatherless! ⁸ 

Vindicate the oppressed and suffering!

82:4 Rescue the poor and needy!

Deliver them from the power ⁹  of the wicked!

82:5 They ¹⁰  neither know nor understand.

They stumble ¹¹  around in the dark,

while all the foundations of the earth crumble. ¹² 

Mazmur 94:3-6

94:3 O Lord, how long will the wicked,

how long will the wicked celebrate? ¹³ 

94:4 They spew out threats ¹⁴  and speak defiantly;

all the evildoers boast. ¹⁵ 

94:5 O Lord, they crush your people;

they oppress the nation that belongs to you. ¹⁶ 

94:6 They kill the widow and the one residing outside his native land,

and they murder the fatherless. ¹⁷ 

Mazmur 94:20-21

94:20 Cruel rulers ¹⁸  are not your allies,

those who make oppressive laws. ¹⁹ 

94:21 They conspire against ²⁰  the blameless, ²¹ 

and condemn to death the innocent. ²² 

[82:1]  ¹ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ² tn Or “presides over.”

[82:1]  ³ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ⁴ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ⁵ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[82:2]  ⁶ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ⁷ tn Heb “and the face of the wicked lift up.”

[82:3]  ⁸ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[82:4]  ⁹ tn Heb “hand.”

[82:5]  ¹⁰ sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.

[82:5]  ¹¹ tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.

[82:5]  ¹² sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).

[94:3]  ¹³ tn Or “exult.”

[94:4]  ¹⁴ tn Heb “they gush forth [words].”

[94:4]  ¹⁵ tn The Hitpael of אָמַר (’amar) occurs only here (and perhaps in Isa 61:6).

[94:5]  ¹⁶ tn Or “your inheritance.”

[94:6]  ¹⁷ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[94:20]  ¹⁸ tn Heb “a throne of destruction.” “Throne” stands here by metonymy for rulers who occupy thrones.

[94:20]  ¹⁹ tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.

[94:21]  ²⁰ tn Or “attack.”

[94:21]  ²¹ tn Heb “the life of the blameless.”

[94:21]  ²² tn Heb “and the blood of the innocent they declare guilty.”