Mazmur 22:15

22:15 The roof of my mouth ¹  is as dry as a piece of pottery;

my tongue sticks to my gums. ² 

You ³  set me in the dust of death. ⁴ 

Mazmur 32:3-4

32:3 When I refused to confess my sin, ⁵ 

my whole body wasted away, ⁶ 

while I groaned in pain all day long.

32:4 For day and night you tormented me; ⁷ 

you tried to destroy me ⁸  in the intense heat ⁹  of summer. ¹⁰  (Selah)

Mazmur 102:3-5

102:3 For my days go up in smoke, ¹¹ 

and my bones are charred like a fireplace. ¹² 

102:4 My heart is parched ¹³  and withered like grass,

for I am unable ¹⁴  to eat food. ¹⁵ 

102:5 Because of the anxiety that makes me groan,

my bones protrude from my skin. ¹⁶ 

Mazmur 102:2

102:2 Do not ignore me in my time of trouble! ¹⁷ 

Listen to me! ¹⁸ 

When I call out to you, quickly answer me!

Kolose 2:7

2:7 rooted ¹⁹  and built up in him and firm ²⁰  in your ²¹  faith just as you were taught, and overflowing with thankfulness.

Kolose 1:10

1:10 so that you may live ²²  worthily of the Lord and please him in all respects ²³  – bearing fruit in every good deed, growing in the knowledge of God,

[22:15]  ¹ 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]  ² tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”

[22:15]  ³ 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]  ⁴ sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.

[32:3]  ⁵ tn Heb “when I was silent.”

[32:3]  ⁶ tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[32:4]  ⁷ tn Heb “your hand was heavy upon me.”

[32:4]  ⁸ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ⁹ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ¹⁰ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[102:3]  ¹¹ tn Heb “for my days come to an end in smoke.”

[102:3]  ¹² tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.

[102:4]  ¹³ tn Heb “struck, attacked.”

[102:4]  ¹⁴ tn Heb “I forget.”

[102:4]  ¹⁵ sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.

[102:5]  ¹⁶ tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.

[102:2]  ¹⁷ tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).

[102:2]  ¹⁸ tn Heb “turn toward me your ear.”

[2:7]  ¹⁹ tn Or “having been rooted.”

[2:7]  ²⁰ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ²¹ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[1:10]  ²² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”