Mazmur 4:2
Konteks4:2 You men, 1 how long will you try to turn my honor into shame? 2
How long 3 will you love what is worthless 4
and search for what is deceptive? 5 (Selah)
Mazmur 5:6
Konteksthe Lord despises 8 violent and deceitful people. 9
Mazmur 12:2
Konteks12:2 People lie to one another; 10
they flatter and deceive. 11
Mazmur 22:6
Konteks22:6 But I 12 am a worm, 13 not a man; 14
people insult me and despise me. 15
Mazmur 31:20
Konteks31:20 You hide them with you, where they are safe from the attacks 16 of men; 17
you conceal them in a shelter, where they are safe from slanderous attacks. 18
Mazmur 41:9
Konteks41:9 Even my close friend 19 whom I trusted,
he who shared meals with me, has turned against me. 20
Mazmur 49:2
Konteks49:2 Pay attention, all you people, 21
both rich and poor!
Mazmur 49:7
Konteks49:7 Certainly a man cannot rescue his brother; 22
he cannot pay God an adequate ransom price 23
Mazmur 49:16
Konteks49:16 Do not be afraid when a man becomes rich 24
and his wealth multiplies! 25
Mazmur 62:3
Konteks62:3 How long will you threaten 26 a man?
All of you are murderers, 27
as dangerous as a leaning wall or an unstable fence. 28
Mazmur 64:6
Konteks64:6 They devise 29 unjust schemes;
they disguise 30 a well-conceived plot. 31
Man’s inner thoughts cannot be discovered. 32
Mazmur 80:17
Konteks80:17 May you give support to the one you have chosen, 33
to the one whom you raised up for yourself! 34
Mazmur 87:5
Konteks87:5 But it is said of Zion’s residents, 35
“Each one of these 36 was born in her,
and the sovereign One 37 makes her secure.” 38
Mazmur 90:1
KonteksBook 4
(Psalms 90-106)
A prayer of Moses, the man of God.
90:1 O Lord, you have been our protector 40 through all generations!
Mazmur 92:6
Konteks92:6 The spiritually insensitive do not recognize this;
the fool does not understand this. 41
Mazmur 112:1
Konteks112:1 Praise the Lord!
How blessed is the one 43 who obeys 44 the Lord,
who takes great delight in keeping his commands. 45
[4:2] 2 tn Heb “how long my honor to shame?”
[4:2] 3 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 5 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.
[5:6] 6 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 7 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 8 tn The imperfect verbal form highlights the
[5:6] 9 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[12:2] 10 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] 11 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.”
[22:6] 12 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 13 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 14 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 15 tn Heb “a reproach of man and despised by people.”
[31:20] 16 tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”
[31:20] 17 tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.
[31:20] 18 tn Heb “you conceal them in a shelter from the strife of tongues.”
[41:9] 19 tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).
[41:9] 20 tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.
[41:9] sn The language of this verse is applied to Judas Iscariot in John 13:18.
[49:2] 21 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.
[49:7] 22 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
[49:7] 23 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
[49:16] 24 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).
[49:16] 25 tn Heb “when the glory of his house grows great.”
[62:3] 26 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 27 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 28 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[64:6] 29 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
[64:6] 30 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew
[64:6] 31 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
[64:6] 32 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
[80:17] 33 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)
[80:17] 34 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.
[87:5] 35 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
[87:5] 36 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
[87:5] 37 tn Traditionally “Most High.”
[87:5] 38 tn Heb “and he makes her secure, the Most High.”
[90:1] 39 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.
[90:1] 40 tn Or “place of safety.” See Ps 71:3.
[92:6] 41 tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[112:1] 42 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
[112:1] 43 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
[112:1] 45 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
