Mazmur 5:6
Konteksthe Lord despises 3 violent and deceitful people. 4
Mazmur 10:18
Konteks10:18 You defend 5 the fatherless and oppressed, 6
so that mere mortals may no longer terrorize them. 7
Mazmur 11:2
Konteks11:2 For look, the wicked 8 prepare 9 their bows, 10
they put their arrows on the strings,
to shoot in the darkness 11 at the morally upright. 12
Mazmur 19:4
Konteks19:4 Yet its voice 13 echoes 14 throughout the earth;
its 15 words carry 16 to the distant horizon. 17
In the sky 18 he has pitched a tent for the sun. 19
Mazmur 22:8
Konteks“Commit yourself 21 to the Lord!
Let the Lord 22 rescue him!
Let the Lord 23 deliver him, for he delights in him.” 24
Mazmur 22:31
Konteks22:31 They will come and tell about his saving deeds; 25
they will tell a future generation what he has accomplished. 26
Mazmur 28:3
Konteks28:3 Do not drag me away with evil men,
with those who behave wickedly, 27
who talk so friendly to their neighbors, 28
while they plan to harm them! 29
Mazmur 36:1
KonteksFor the music director; written by the Lord’s servant, David; an oracle. 31
36:1 An evil man is rebellious to the core. 32
He does not fear God, 33
Mazmur 36:3-4
Konteks36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 34
36:4 He plans ways to sin while he lies in bed;
he is committed to a sinful lifestyle; 35
he does not reject what is evil. 36
Mazmur 38:13
Konteks38:13 But I am like a deaf man – I hear nothing;
I am like a mute who cannot speak. 37
Mazmur 41:8
Konteks‘An awful disease 39 overwhelms him, 40
and now that he is bed-ridden he will never recover.’ 41
Mazmur 49:7
Konteks49:7 Certainly a man cannot rescue his brother; 42
he cannot pay God an adequate ransom price 43
Mazmur 49:19
Konteks49:19 But he will join his ancestors; 44
they will never again see the light of day. 45
Mazmur 51:13
Konteks51:13 Then I will teach 46 rebels your merciful ways, 47
and sinners will turn 48 to you.
Mazmur 64:9
Konteks64:9 and all people will fear. 49
They will proclaim 50 what God has done,
and reflect on his deeds.
Mazmur 68:12
Konteks68:12 Kings leading armies run away – they run away! 51
The lovely lady 52 of the house divides up the loot.
Mazmur 68:17
Konteks68:17 God has countless chariots;
they number in the thousands. 53
The Lord comes from Sinai in holy splendor. 54
Mazmur 68:22
Konteks68:22 The Lord says,
“I will retrieve them 55 from Bashan,
I will bring them back from the depths of the sea,
Mazmur 68:25
Konteks68:25 Singers walk in front;
musicians follow playing their stringed instruments, 56
in the midst of young women playing tambourines. 57
Mazmur 69:9
Konteks69:9 Certainly 58 zeal for 59 your house 60 consumes me;
I endure the insults of those who insult you. 61
Mazmur 72:4
Konteks72:4 He will defend 62 the oppressed among the people;
he will deliver 63 the children 64 of the poor
and crush the oppressor.
Mazmur 72:12
Konteks72:12 For he will rescue the needy 65 when they cry out for help,
and the oppressed 66 who have no defender.
Mazmur 74:11
Konteks74:11 Why do you remain inactive?
Intervene and destroy him! 67
Mazmur 78:21
Konteks78:21 When 68 the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up 69 against Israel,
Mazmur 78:70
Konteks78:70 He chose David, his servant,
and took him from the sheepfolds.
Mazmur 79:12
Konteks79:12 Pay back our neighbors in full! 70
May they be insulted the same way they insulted you, O Lord! 71
Mazmur 89:30
Konteks89:30 If his sons reject my law
and disobey my regulations,
Mazmur 92:11
Konteks92:11 I gloat in triumph over those who tried to ambush me; 72
I hear the defeated cries of the evil foes who attacked me. 73
Mazmur 102:14
Konteks102:14 Indeed, 74 your servants take delight in her stones,
and feel compassion for 75 the dust of her ruins. 76
Mazmur 126:6
Konteks126:6 The one who weeps as he walks along, carrying his bag 77 of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain. 78
Mazmur 140:13
Konteks140:13 Certainly the godly will give thanks to your name;
the morally upright will live in your presence.
Mazmur 143:3
Konteks143:3 Certainly 79 my enemies 80 chase me.
They smash me into the ground. 81
They force me to live 82 in dark regions, 83
like those who have been dead for ages.
Mazmur 144:11
Konteks144:11 Grab me and rescue me from the power of foreigners, 84
who speak lies,
and make false promises. 85
Mazmur 149:4
Konteks149:4 For the Lord takes delight in his people;
he exalts the oppressed by delivering them. 86
[5:6] 1 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] 2 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] 3 tn The imperfect verbal form highlights the
[5:6] 4 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.
[10:18] 5 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 6 tn Heb “crushed.” See v. 10.
[10:18] 7 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.
[11:2] 8 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] 9 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
[11:2] 11 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] 12 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).
[19:4] 13 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
[19:4] 14 tn Heb “goes out,” or “proceeds forth.”
[19:4] 15 tn Heb “their” (see the note on the word “its” in v. 3).
[19:4] 16 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
[19:4] 17 tn Heb “to the end of the world.”
[19:4] 18 tn Heb “in them” (i.e., the heavens).
[19:4] 19 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
[22:8] 20 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] 21 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
[22:8] 22 tn Heb “Let him”; the referent (the
[22:8] 23 tn Heb “Let him”; the referent (the
[22:8] 24 tn That is, “for he [the
[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.
[22:31] 25 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 26 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[28:3] 27 tn Heb “workers of wickedness.”
[28:3] 28 tn Heb “speakers of peace with their neighbors.”
[28:3] 29 tn Heb “and evil [is] in their heart[s].”
[36:1] 30 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
[36:1] 31 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
[36:1] 32 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
[36:1] 33 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
[36:3] 34 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
[36:4] 35 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
[36:4] 36 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
[38:13] 37 sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).
[41:8] 38 tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).
[41:8] 39 tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.
[41:8] 40 tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.
[41:8] 41 tn Heb “and he who lies down will not again arise.”
[49:7] 42 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] 43 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.
[49:19] 44 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.
[49:19] 45 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
[51:13] 46 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.
[51:13] 47 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).
[51:13] 48 tn Or “return,” i.e., in repentance.
[64:9] 49 tc Many medieval Hebrew
[64:9] 50 tn Heb “the work of God,” referring to the judgment described in v. 7.
[68:12] 51 tn The verbal repetition draws attention to the statement.
[68:12] 52 tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.
[68:17] 53 tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”
[68:17] 54 tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).
[68:22] 55 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
[68:25] 56 tn Heb “after [are] the stringed instrument players.”
[68:25] 57 sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).
[69:9] 58 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 59 tn Or “devotion to.”
[69:9] 60 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 61 tn Heb “the insults of those who insult you fall upon me.”
[69:9] sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
[72:4] 62 tn Heb “judge [for].”
[72:4] 63 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:12] 65 tn The singular is representative. The typical needy individual here represents the entire group.
[72:12] 66 tn The singular is representative. The typical oppressed individual here represents the entire group.
[74:11] 67 tn Heb “Why do you draw back your hand, even your right hand? From the midst of your chest, destroy!” The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy.
[78:21] 68 tn Heb “therefore.”
[78:21] 69 tn Heb “and also anger went up.”
[79:12] 70 tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.
[79:12] 71 tn Heb “their reproach with which they reproached you, O Lord.”
[92:11] 72 tn Heb “my eye gazes upon those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2. The form שׁוּרָי (shuray) should be emended to שׁוֹרְרָי (shorÿray).
[92:11] 73 tn Heb “those who rise up against me, evil [foes], my ears hear.”
[102:14] 75 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
[102:14] 76 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
[126:6] 77 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
[126:6] 78 tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.
[126:6] sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
[143:3] 80 tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).
[143:3] 81 tn Heb “he crushes on the ground my life.”
[143:3] 83 sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).
[144:11] 84 tn Heb “from the hand of the sons of foreignness.”
[144:11] 85 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
[149:4] 86 tn Heb “he honors the oppressed [with] deliverance.”
