Mazmur 1:1-6
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
1:2 Instead 10 he finds pleasure in obeying the Lord’s commands; 11
he meditates on 12 his commands 13 day and night.
1:3 He is like 14 a tree planted by flowing streams; 15
it 16 yields 17 its fruit at the proper time, 18
and its leaves never fall off. 19
He succeeds in everything he attempts. 20
1:4 Not so with the wicked!
Instead 21 they are like wind-driven chaff. 22
1:5 For this reason 23 the wicked cannot withstand 24 judgment, 25
nor can sinners join the assembly of the godly. 26
1:6 Certainly 27 the Lord guards the way of the godly, 28
but the way of the wicked ends in destruction. 29
Mazmur 37:1-40
KonteksBy David.
37:1 Do not fret 31 when wicked men seem to succeed! 32
Do not envy evildoers!
37:2 For they will quickly dry up like grass,
and wither away like plants. 33
37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 34
37:4 Then you will take delight in the Lord, 35
and he will answer your prayers. 36
37:5 Commit your future to the Lord! 37
Trust in him, and he will act on your behalf. 38
37:6 He will vindicate you in broad daylight,
and publicly defend your just cause. 39
37:7 Wait patiently for the Lord! 40
Wait confidently 41 for him!
Do not fret over the apparent success of a sinner, 42
a man who carries out wicked schemes!
37:8 Do not be angry and frustrated! 43
Do not fret! That only leads to trouble!
37:9 Wicked men 44 will be wiped out, 45
but those who rely on the Lord are the ones who will possess the land. 46
37:10 Evil men will soon disappear; 47
you will stare at the spot where they once were, but they will be gone. 48
37:11 But the oppressed will possess the land
and enjoy great prosperity. 49
37:12 Evil men plot against the godly 50
and viciously attack them. 51
37:13 The Lord laughs in disgust 52 at them,
for he knows that their day is coming. 53
37:14 Evil men draw their swords
and prepare their bows,
to bring down 54 the oppressed and needy,
and to slaughter those who are godly. 55
37:15 Their swords will pierce 56 their own hearts,
and their bows will be broken.
37:16 The little bit that a godly man owns is better than
the wealth of many evil men, 57
37:17 for evil men will lose their power, 58
but the Lord sustains 59 the godly.
37:18 The Lord watches over the innocent day by day 60
and they possess a permanent inheritance. 61
37:19 They will not be ashamed when hard times come; 62
when famine comes they will have enough to eat. 63
37:20 But 64 evil men will die;
the Lord’s enemies will be incinerated 65 –
they will go up in smoke. 66
37:21 Evil men borrow, but do not repay their debt,
but the godly show compassion and are generous. 67
37:22 Surely 68 those favored by the Lord 69 will possess the land,
but those rejected 70 by him will be wiped out. 71
37:23 The Lord grants success to the one
whose behavior he finds commendable. 72
37:24 Even if 73 he trips, he will not fall headlong, 74
for the Lord holds 75 his hand.
37:25 I was once young, now I am old.
I have never seen a godly man abandoned,
or his children 76 forced to search for food. 77
37:26 All day long he shows compassion and lends to others, 78
and his children 79 are blessed.
37:27 Turn away from evil! Do what is right! 80
Then you will enjoy lasting security. 81
37:28 For the Lord promotes 82 justice,
and never abandons 83 his faithful followers.
They are permanently secure, 84
but the children 85 of evil men are wiped out. 86
37:29 The godly will possess the land
and will dwell in it permanently.
37:30 The godly speak wise words
and promote justice. 87
37:31 The law of their God controls their thinking; 88
their 89 feet do not slip.
37:32 Evil men set an ambush for the godly
and try to kill them. 90
37:33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law. 91
37:34 Rely 92 on the Lord! Obey his commands! 93
Then he will permit you 94 to possess the land;
you will see the demise of evil men. 95
37:35 I have seen ruthless evil men 96
growing in influence, like a green tree grows in its native soil. 97
37:36 But then one passes by, and suddenly they have disappeared! 98
I looked for them, but they could not be found.
37:37 Take note of the one who has integrity! Observe the godly! 99
For the one who promotes peace has a future. 100
37:38 Sinful rebels are totally destroyed; 101
evil men have no future. 102
37:39 But the Lord delivers the godly; 103
he protects them in times of trouble. 104
37:40 The Lord helps them and rescues them;
he rescues them from evil men and delivers them, 105
for they seek his protection.
Mazmur 49:1-20
KonteksFor the music director, a psalm by the Korahites.
49:1 Listen to this, all you nations!
Pay attention, all you inhabitants of the world! 107
49:2 Pay attention, all you people, 108
both rich and poor!
49:3 I will declare a wise saying; 109
I will share my profound thoughts. 110
49:4 I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp. 111
49:5 Why should I be afraid in times of trouble, 112
when the sinful deeds of deceptive men threaten to overwhelm me? 113
49:6 They trust 114 in their wealth
and boast 115 in their great riches.
49:7 Certainly a man cannot rescue his brother; 116
he cannot pay God an adequate ransom price 117
49:8 (the ransom price for a human life 118 is too high,
and people go to their final destiny), 119
49:9 so that he might continue to live 120 forever
and not experience death. 121
49:10 Surely 122 one sees 123 that even wise people die; 124
fools and spiritually insensitive people all pass away 125
and leave their wealth to others. 126
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 127
They name their lands after themselves, 128
49:12 but, despite their wealth, people do not last, 129
they are like animals 130 that perish. 131
49:13 This is the destiny of fools, 132
and of those who approve of their philosophy. 133 (Selah)
49:14 They will travel to Sheol like sheep, 134
with death as their shepherd. 135
The godly will rule 136 over them when the day of vindication dawns; 137
Sheol will consume their bodies and they will no longer live in impressive houses. 138
49:15 But 139 God will rescue 140 my life 141 from the power 142 of Sheol;
certainly 143 he will pull me to safety. 144 (Selah)
49:16 Do not be afraid when a man becomes rich 145
and his wealth multiplies! 146
49:17 For he will take nothing with him when he dies;
his wealth will not follow him down into the grave. 147
49:18 He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well!”
49:19 But he will join his ancestors; 148
they will never again see the light of day. 149
49:20 Wealthy people do not understand; 150
they are like animals 151 that perish. 152
Mazmur 73:1-28
KonteksBook 3
(Psalms 73-89)
A psalm by Asaph.
73:1 Certainly God is good to Israel, 154
and to those whose motives are pure! 155
73:2 But as for me, my feet almost slipped;
my feet almost slid out from under me. 156
73:3 For I envied those who are proud,
as I observed 157 the prosperity 158 of the wicked.
73:4 For they suffer no pain; 159
their bodies 160 are strong and well-fed. 161
73:5 They are immune to the trouble common to men;
they do not suffer as other men do. 162
73:6 Arrogance is their necklace, 163
and violence their clothing. 164
73:7 Their prosperity causes them to do wrong; 165
their thoughts are sinful. 166
73:8 They mock 167 and say evil things; 168
they proudly threaten violence. 169
73:9 They speak as if they rule in heaven,
and lay claim to the earth. 170
73:10 Therefore they have more than enough food to eat,
and even suck up the water of the sea. 171
73:11 They say, “How does God know what we do?
Is the sovereign one aware of what goes on?” 172
73:12 Take a good look! This is what the wicked are like, 173
those who always have it so easy and get richer and richer. 174
73:13 I concluded, 175 “Surely in vain I have kept my motives 176 pure
and maintained a pure lifestyle. 177
73:14 I suffer all day long,
and am punished every morning.”
73:15 If I had publicized these thoughts, 178
I would have betrayed your loyal followers. 179
73:16 When I tried to make sense of this,
it was troubling to me. 180
73:17 Then I entered the precincts of God’s temple, 181
and understood the destiny of the wicked. 182
73:18 Surely 183 you put them in slippery places;
you bring them down 184 to ruin.
73:19 How desolate they become in a mere moment!
Terrifying judgments make their demise complete! 185
73:20 They are like a dream after one wakes up. 186
O Lord, when you awake 187 you will despise them. 188
73:21 Yes, 189 my spirit was bitter, 190
and my insides felt sharp pain. 191
73:22 I was ignorant 192 and lacked insight; 193
I was as senseless as an animal before you. 194
73:23 But I am continually with you;
you hold my right hand.
73:24 You guide 195 me by your wise advice,
and then you will lead me to a position of honor. 196
73:25 Whom do I have in heaven but you?
I desire no one but you on earth. 197
73:26 My flesh and my heart may grow weak, 198
but God always 199 protects my heart and gives me stability. 200
73:27 Yes, 201 look! Those far from you 202 die;
you destroy everyone who is unfaithful to you. 203
73:28 But as for me, God’s presence is all I need. 204
I have made the sovereign Lord my shelter,
as 205 I declare all the things you have done.
Mazmur 112:1-10
Konteks112:1 Praise the Lord!
How blessed is the one 207 who obeys 208 the Lord,
who takes great delight in keeping his commands. 209
112:2 His descendants 210 will be powerful on the earth;
the godly 211 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 212
112:4 In the darkness a light 213 shines for the godly,
for each one who is merciful, compassionate, and just. 214
112:5 It goes well for the one 215 who generously lends money,
and conducts his business honestly. 216
112:6 For he will never be upended;
others will always remember one who is just. 217
112:7 He does not fear bad news.
He 218 is confident; he trusts 219 in the Lord.
112:8 His resolve 220 is firm; he will not succumb to fear
before he looks in triumph on his enemies.
112:9 He generously gives 221 to the needy;
his integrity endures. 222
He will be vindicated and honored. 223
112:10 When the wicked 224 see this, they will worry;
they will grind their teeth in frustration 225 and melt away;
the desire of the wicked will perish. 226
[1:1] 1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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).
[1:1] 7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 10 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 11 tn Heb “his delight [is] in the law of the
[1:2] 12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 14 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 15 tn Heb “channels of water.”
[1:3] 17 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 18 tn Heb “in its season.”
[1:3] 19 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 20 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 21 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 22 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 24 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 25 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 26 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 27 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 28 tn Heb “the
[1:6] 29 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[37:1] 30 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
[37:1] 31 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
[37:1] 32 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
[37:2] 33 tn Heb “like green vegetation.”
[37:3] 34 tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
[37:4] 35 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
[37:4] 36 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
[37:5] 37 tn Heb “roll your way upon the
[37:5] 38 tn Heb “he will act.” Verse 6 explains what is meant; the
[37:6] 39 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
[37:7] 40 tn Heb “Be quiet before the
[37:7] 41 tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
[37:7] 42 tn Heb “over one who causes his way to be successful.”
[37:8] 43 tn Heb “Refrain from anger! Abandon rage!”
[37:9] 44 tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
[37:9] 45 tn Or “cut off, removed.”
[37:9] 46 tn Heb “and those who wait on the
[37:10] 47 tn Heb “and yet, a little, there will be no wicked [one].”
[37:10] 48 tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
[37:11] 49 tn Heb “and they will take delight in (see v. 4) abundance of peace.”
[37:12] 50 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
[37:12] 51 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
[37:13] 52 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 53 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[37:14] 54 tn Heb “to cause to fall.”
[37:14] 55 tn Heb “the upright in way,” i.e., those who lead godly lives.
[37:15] 56 tn Heb “enter into.”
[37:16] 57 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
[37:17] 58 tn Heb “for the arms of the evil ones will be broken.”
[37:17] 59 tn The active participle here indicates this is characteristically true.
[37:18] 60 tn Heb “the
[37:18] 61 tn Heb “and their inheritance is forever.”
[37:19] 62 tn Heb “in a time of trouble.”
[37:19] 63 tn Heb “in days of famine they will be satisfied.”
[37:20] 64 tn Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).
[37:20] 65 tc The meaning of the MT (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the
[37:20] 66 tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
[37:21] 67 tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.
[37:22] 68 tn The particle כִּי is best understood as asseverative or emphatic here.
[37:22] 69 tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
[37:22] 71 tn Or “cut off”; or “removed” (see v. 9).
[37:23] 72 tn Heb “from the
[37:24] 73 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
[37:24] 74 tn Heb “be hurled down.”
[37:24] 75 tn The active participle indicates this is characteristically true. See v. 17.
[37:25] 76 tn Or “offspring”; Heb “seed.”
[37:25] 77 tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.
[37:26] 78 tn The active participles describe characteristic behavior.
[37:26] 79 tn Or “offspring”; Heb “seed.”
[37:27] 80 tn Or “Do good!” The imperatives are singular (see v. 1).
[37:27] 81 tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
[37:28] 82 tn Heb “loves.” The verb “loves” is here metonymic; the
[37:28] 83 tn The imperfect verbal form draws attention to this generalizing statement.
[37:28] 84 tn Or “protected forever.”
[37:28] 85 tn Or “offspring”; Heb “seed.”
[37:28] 86 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
[37:30] 87 tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.
[37:31] 88 tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.
[37:31] 89 tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.
[37:32] 90 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
[37:33] 91 tn Heb “the
[37:34] 93 tn Heb “keep his way.” The
[37:34] 94 tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
[37:34] 95 tn Heb “when evil men are cut off you will see.”
[37:35] 96 tn The Hebrew uses the representative singular again here.
[37:35] 97 tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.
[37:36] 98 tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).
[37:37] 100 tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).
[37:38] 101 tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.
[37:38] 102 tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.
[37:39] 103 tn Heb “and the deliverance of the godly [ones] [is] from the
[37:39] 104 tn Heb “[he is] their place of refuge in a time of trouble.”
[37:40] 105 tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.
[49:1] 106 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.
[49:1] 107 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).
[49:2] 108 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.
[49:3] 109 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.
[49:3] 110 tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).
[49:4] 111 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).
[49:5] 112 tn Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.
[49:5] 113 tc The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (’aqivay, “my heels”) to either (1) עֲקֻבַּי (’aqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (’aqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (’oqÿvay, “those who deceive me” [a suffixed active participle from עָקַב, ’aqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”
[49:6] 114 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
[49:6] 115 tn The imperfect verbal form emphasizes their characteristic behavior.
[49:7] 116 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] 117 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.
[49:8] 118 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.
[49:8] 119 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.
[49:9] 120 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.
[49:9] 121 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).
[49:10] 122 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
[49:10] 123 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
[49:10] 124 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
[49:10] 125 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[49:10] 126 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
[49:11] 127 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
[49:11] 128 sn Naming their lands after themselves is a claim of possession.
[49:12] 129 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
[49:12] 131 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
[49:13] 132 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.
[49:13] 133 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
[49:14] 134 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
[49:14] 135 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
[49:14] 136 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.
[49:14] 137 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the
[49:14] 138 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
[49:15] 139 tn Or “certainly.”
[49:15] 141 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[49:15] 144 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).
[49:15] sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88.
[49:16] 145 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] 146 tn Heb “when the glory of his house grows great.”
[49:17] 147 tn Heb “his glory will not go down after him.”
[49:19] 148 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] 149 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
[49:20] 150 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.
[49:20] 152 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.
[73:1] 153 sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.
[73:1] 154 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (lÿyisra’el ’elohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (’elohim [or ’el] lÿyyashar, “God [is good] to the upright one”).
[73:1] 155 tn Heb “to the pure of heart.”
[73:2] 156 tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”
[73:2] sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.
[73:3] 157 tn The imperfect verbal form here depicts the action as continuing in a past time frame.
[73:3] 158 tn Heb “peace” (שָׁלוֹם, shalom).
[73:4] 159 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
[73:4] 161 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
[73:5] 162 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”
[73:6] 163 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.
[73:6] 164 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.
[73:7] 165 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
[73:7] 166 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
[73:8] 167 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
[73:8] 168 tn Heb “and speak with evil.”
[73:8] 169 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
[73:9] 170 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
[73:10] 171 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.
[73:11] 172 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).
[73:12] 173 tn Heb “Look, these [are] the wicked.”
[73:12] 174 tn Heb “the ones who are always at ease [who] increase wealth.”
[73:13] 175 tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.
[73:13] 176 tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.
[73:13] 177 tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.
[73:15] 178 tn Heb “If I had said, ‘I will speak out like this.’”
[73:15] 179 tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).
[73:16] 180 tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”
[73:17] 181 tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).
[73:17] 182 tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.
[73:18] 183 tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.
[73:18] 184 tn Heb “cause them to fall.”
[73:19] 185 tn Heb “they come to an end, they are finished, from terrors.”
[73:20] 186 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.
[73:20] 187 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.
[73:20] 188 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.
[73:21] 189 tn Or perhaps “when.”
[73:21] 190 tn The imperfect verbal form here describes a continuing attitude in a past time frame.
[73:21] 191 tn Heb “and [in] my kidneys I was pierced.” The imperfect verbal form here describes a continuing condition in a past time frame.
[73:22] 192 tn Or “brutish, stupid.”
[73:22] 193 tn Heb “and I was not knowing.”
[73:22] 194 tn Heb “an animal I was with you.”
[73:24] 195 tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.
[73:24] 196 tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.
[73:25] 197 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.
[73:26] 198 tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).
[73:26] 200 tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the
[73:27] 202 sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.
[73:27] 203 tn Heb “everyone who commits adultery from you.”
[73:28] 204 tn Heb “but as for me, the nearness of God for me [is] good.”
[73:28] 205 tn The infinitive construct with -לְ (lÿ) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).
[112:1] 206 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] 207 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] 209 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.
[112:2] 210 tn Or “offspring”; Heb “seed.”
[112:2] 211 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
[112:3] 212 tn Heb “stands forever.”
[112:4] 213 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
[112:4] 214 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
[112:5] 216 tn Heb “he sustains his matters with justice.”
[112:6] 217 tn Heb “for an eternal memorial a just [one] will be.”
[112:7] 218 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
[112:7] 219 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
[112:8] 220 tn Heb “his heart,” viewed here as the seat of the volition.
[112:9] 221 tn Heb “he scatters, he gives.”
[112:9] 222 tn Heb “stands forever.”
[112:9] 223 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
[112:10] 224 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
[112:10] 225 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
[112:10] 226 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
