Mazmur 22:7-8
Konteks22:7 All who see me taunt 1 me;
they mock me 2 and shake their heads. 3
“Commit yourself 5 to the Lord!
Let the Lord 6 rescue him!
Let the Lord 7 deliver him, for he delights in him.” 8
Mazmur 22:12-14
Konteks22:12 Many bulls 9 surround me;
powerful bulls of Bashan 10 hem me in.
22:13 They 11 open their mouths to devour me 12
like a roaring lion that rips its prey. 13
22:14 My strength drains away like water; 14
all my bones are dislocated;
my heart 15 is like wax;
it melts away inside me.
Mazmur 35:15-21
Konteks35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 16
They tore at me without stopping to rest. 17
35:16 When I tripped, they taunted me relentlessly, 18
and tried to bite me. 19
35:17 O Lord, how long are you going to just stand there and watch this? 20
Rescue 21 me 22 from their destructive attacks;
guard my life 23 from the young lions!
35:18 Then I will give you thanks in the great assembly; 24
I will praise you before a large crowd of people! 25
35:19 Do not let those who are my enemies for no reason 26 gloat 27 over me!
Do not let those who hate me without cause carry out their wicked schemes! 28
35:20 For they do not try to make peace with others, 29
but plan ways to deceive those who are unsuspecting. 30
35:21 They are ready to devour me; 31
they say, “Aha! Aha! We’ve got you!” 32
Mazmur 69:7
Konteks69:7 For I suffer 33 humiliation for your sake 34
and am thoroughly disgraced. 35
Mazmur 69:19-20
Konteks69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 36
69:20 Their insults are painful 37 and make me lose heart; 38
I look 39 for sympathy, but receive none, 40
for comforters, but find none.
Mazmur 69:26
Konteks69:26 For they harass 41 the one whom you discipline; 42
they spread the news about the suffering of those whom you punish. 43
Mazmur 109:25
Konteks109:25 I am disdained by them. 44
When they see me, they shake their heads. 45
Ratapan 1:12
Konteksל (Lamed)
1:12 Is it nothing to you, 46 all you who pass by on the road? 47
Look and see!
Is there any pain like mine?
The Lord 48 has afflicted me, 49
he 50 has inflicted it on me
when 51 he burned with anger. 52
Ratapan 2:15
Konteksס (Samek)
2:15 All who passed by on the road
clapped their hands to mock you. 53
They sneered and shook their heads
at Daughter Jerusalem.
“Ha! Is this the city they called 54
‘The perfection of beauty, 55
the source of joy of the whole earth!’?” 56
Matius 27:39-40
Konteks27:39 Those 57 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 58 If you are God’s Son, come down 59 from the cross!”
[22:7] 1 tn Or “scoff at, deride, mock.”
[22:7] 2 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 3 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 4 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] 5 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] 6 tn Heb “Let him”; the referent (the
[22:8] 7 tn Heb “Let him”; the referent (the
[22:8] 8 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.
[22:12] 9 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 10 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 11 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 12 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 13 tn Heb “a lion ripping and roaring.”
[22:14] 14 tn Heb “like water I am poured out.”
[22:14] 15 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[35:15] 16 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 17 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 18 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
[35:16] 19 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[35:17] 20 tn Heb “O Lord, how long will you see?”
[35:17] 21 tn Heb “bring back, restore.”
[35:17] 23 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[35:18] 24 sn The great assembly is also mentioned in Ps 22:25.
[35:18] 25 tn Heb “among numerous people.”
[35:19] 26 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 28 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 29 tn Heb “for they do not speak peace.”
[35:20] 30 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 31 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 32 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[69:7] 33 tn Heb “carry, bear.”
[69:7] 34 tn Heb “on account of you.”
[69:7] 35 tn Heb “and shame covers my face.”
[69:19] 36 tn Heb “before you [are] all my enemies.”
[69:20] 37 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 38 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 40 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[69:26] 41 tn Or “persecute”; Heb “chase.”
[69:26] 42 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 43 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[69:26] sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.
[109:25] 44 tn Heb “as for me, I am a reproach to them.”
[109:25] 45 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
[1:12] 46 tc The Heb לוֹא אֲלֵיכֶם (lo’ ’alekhem, “not to you”) is awkward and often considered corrupt but there is no textual evidence yet adduced to certify a more original reading.
[1:12] 47 tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.”
[1:12] 48 tn Heb “He.” The personal pronoun “he” and the personal name “the
[1:12] 49 tn Heb “which was afflicted on me.” The Polal of עָלַל (’alal) gives the passive voice of the Polel. The Polel of the verb עָלַל (’alal) occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering “to treat” in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed it is not at all feasible in a passage like Judges 20:45 where “they treated them on the highway” would make no sense but “they mowed them down on the highway” would fit the context. Accordingly the verb is sometimes rendered “treat” or “deal severely,” as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting “to deal with” in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20 and 3:51.
[1:12] 50 sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.
[1:12] 51 tn Heb “in the day of.” The construction בְּיוֹם (bÿyom, “in the day of”) is a common Hebrew idiom, meaning “when” or “on the occasion of” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9).
[1:12] 52 tn Heb “on the day of burning anger.”
[2:15] 53 tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision and mockery (Num 24:10; Job 27:23; Lam 2:15).
[2:15] 54 tn Heb “of which they said.”
[2:15] 55 tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.
[2:15] 56 tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.
[27:39] 57 tn Here δέ (de) has not been translated.
[27:40] 58 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 59 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
