Mazmur 22:1

Psalm 22 ¹ 

For the music director; according to the tune “Morning Doe;” ²  a psalm of David.

22:1 My God, my God, why have you abandoned me? ³ 

I groan in prayer, but help seems far away. ⁴ 

Mazmur 22:8

22:8 They say, ⁵ 

“Commit yourself ⁶  to the Lord!

Let the Lord ⁷  rescue him!

Let the Lord ⁸  deliver him, for he delights in him.” ⁹ 

Mazmur 22:15-16

22:15 The roof of my mouth ¹⁰  is as dry as a piece of pottery;

my tongue sticks to my gums. ¹¹ 

You ¹²  set me in the dust of death. ¹³ 

22:16 Yes, ¹⁴  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ¹⁵ 

Mazmur 22:18

22:18 They are dividing up my clothes among themselves;

they are rolling dice ¹⁶  for my garments.

[22:1]  ¹ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ² tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ³ sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ⁴ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[22:8]  ⁵ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ⁶ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ⁷ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁸ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁹ tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[22:15]  ¹⁰ tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.

[22:15]  ¹¹ tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”

[22:15]  ¹² sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).

[22:15]  ¹³ sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.

[22:16]  ¹⁴ tn Or “for.”

[22:16]  ¹⁵ tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”

[22:18]  ¹⁶ tn Heb “casting lots.” The precise way in which this would have been done is not certain.