Mazmur 6:1-10
KonteksFor the music director, to be accompanied by stringed instruments, according to the sheminith style; 2 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 3
6:2 Have mercy on me, 4 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 5
6:3 I am absolutely terrified, 6
and you, Lord – how long will this continue? 7
6:4 Relent, Lord, rescue me! 8
Deliver me because of your faithfulness! 9
6:5 For no one remembers you in the realm of death, 10
In Sheol who gives you thanks? 11
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 12
my tears saturate the cushion beneath me. 13
6:7 My eyes 14 grow dim 15 from suffering;
they grow weak 16 because of all my enemies. 17
6:8 Turn back from me, all you who behave wickedly, 18
for the Lord has heard the sound of my weeping! 19
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 20 my prayer.
6:10 May all my enemies be humiliated 21 and absolutely terrified! 22
May they turn back and be suddenly humiliated!
Mazmur 22:1-31
KonteksFor the music director; according to the tune “Morning Doe;” 24 a psalm of David.
22:1 My God, my God, why have you abandoned me? 25
I groan in prayer, but help seems far away. 26
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 27
22:3 You are holy;
you sit as king receiving the praises of Israel. 28
22:4 In you our ancestors 29 trusted;
they trusted in you 30 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 31
22:6 But I 32 am a worm, 33 not a man; 34
people insult me and despise me. 35
22:7 All who see me taunt 36 me;
they mock me 37 and shake their heads. 38
“Commit yourself 40 to the Lord!
Let the Lord 41 rescue him!
Let the Lord 42 deliver him, for he delights in him.” 43
22:9 Yes, you are the one who brought me out 44 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 45
from the time I came out of my mother’s womb you have been my God. 46
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 47
22:12 Many bulls 48 surround me;
powerful bulls of Bashan 49 hem me in.
22:13 They 50 open their mouths to devour me 51
like a roaring lion that rips its prey. 52
22:14 My strength drains away like water; 53
all my bones are dislocated;
my heart 54 is like wax;
it melts away inside me.
22:15 The roof of my mouth 55 is as dry as a piece of pottery;
my tongue sticks to my gums. 56
You 57 set me in the dust of death. 58
22:16 Yes, 59 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 60
22:17 I can count 61 all my bones;
my enemies 62 are gloating over me in triumph. 63
22:18 They are dividing up my clothes among themselves;
they are rolling dice 64 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 65 Hurry and help me! 66
22:20 Deliver me 67 from the sword!
Save 68 my life 69 from the claws 70 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 71
and from the horns of the wild oxen! 72
You have answered me! 73
22:22 I will declare your name to my countrymen! 74
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 75 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 76
22:24 For he did not despise or detest the suffering 77 of the oppressed; 78
he did not ignore him; 79
when he cried out to him, he responded. 80
22:25 You are the reason I offer praise 81 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 82
22:26 Let the oppressed eat and be filled! 83
Let those who seek his help praise the Lord!
May you 84 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 85
Let all the nations 86 worship you! 87
and rules over the nations.
22:29 All of the thriving people 89 of the earth will join the celebration and worship; 90
all those who are descending into the grave 91 will bow before him,
including those who cannot preserve their lives. 92
22:30 A whole generation 93 will serve him;
they will tell the next generation about the sovereign Lord. 94
22:31 They will come and tell about his saving deeds; 95
they will tell a future generation what he has accomplished. 96
Mazmur 69:1-36
KonteksFor the music director; according to the tune of “Lilies;” 98 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 99
69:2 I sink into the deep mire
where there is no solid ground; 100
I am in 101 deep water,
and the current overpowers me.
69:3 I am exhausted from shouting for help;
my throat is sore; 102
my eyes grow tired of looking for my God. 103
69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 104 outnumber me. 105
They make me repay what I did not steal! 106
69:5 O God, you are aware of my foolish sins; 107
my guilt is not hidden from you. 108
69:6 Let none who rely on you be disgraced because of me,
O sovereign Lord and king! 109
Let none who seek you be ashamed because of me,
O God of Israel!
69:7 For I suffer 110 humiliation for your sake 111
and am thoroughly disgraced. 112
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 113
69:9 Certainly 114 zeal for 115 your house 116 consumes me;
I endure the insults of those who insult you. 117
69:10 I weep and refrain from eating food, 118
which causes others to insult me. 119
69:11 I wear sackcloth
and they ridicule me. 120
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 121
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 122
O God, because of your great loyal love,
answer me with your faithful deliverance! 123
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 124 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 125 devour me! 126
69:16 Answer me, O Lord, for your loyal love is good! 127
Because of your great compassion, turn toward me!
69:17 Do not ignore 128 your servant,
for I am in trouble! Answer me right away! 129
69:18 Come near me and redeem me! 130
Because of my enemies, rescue me!
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 131
69:20 Their insults are painful 132 and make me lose heart; 133
I look 134 for sympathy, but receive none, 135
for comforters, but find none.
69:21 They put bitter poison 136 into my food,
and to quench my thirst they give me vinegar to drink. 137
69:22 May their dining table become a trap before them!
May it be a snare for that group of friends! 138
69:23 May their eyes be blinded! 139
Make them shake violently! 140
69:24 Pour out your judgment 141 on them!
May your raging anger 142 overtake them!
69:25 May their camp become desolate,
their tents uninhabited! 143
69:26 For they harass 144 the one whom you discipline; 145
they spread the news about the suffering of those whom you punish. 146
69:27 Hold them accountable for all their sins! 147
Do not vindicate them! 148
69:28 May their names be deleted from the scroll of the living! 149
Do not let their names be listed with the godly! 150
69:29 I am oppressed and suffering!
O God, deliver and protect me! 151
69:30 I will sing praises to God’s name! 152
I will magnify him as I give him thanks! 153
69:31 That will please the Lord more than an ox or a bull
with horns and hooves.
69:32 The oppressed look on – let them rejoice!
You who seek God, 154 may you be encouraged! 155
69:33 For the Lord listens to the needy;
he does not despise his captive people. 156
69:34 Let the heavens and the earth praise him,
along with the seas and everything that swims in them!
69:35 For God will deliver Zion
and rebuild the cities of Judah,
and his people 157 will again live in them and possess Zion. 158
69:36 The descendants of his servants will inherit it,
and those who are loyal to him 159 will live in it. 160
Mazmur 140:1-13
KonteksFor the music director; a psalm of David.
140:1 O Lord, rescue me from wicked men! 162
Protect me from violent men, 163
140:2 who plan ways to harm me. 164
All day long they stir up conflict. 165
140:3 Their tongues wound like a serpent; 166
a viper’s 167 venom is behind 168 their lips. (Selah)
140:4 O Lord, shelter me from the power 169 of the wicked!
Protect me from violent men,
who plan to knock me over. 170
140:5 Proud men hide a snare for me;
evil men 171 spread a net by the path;
they set traps for me. (Selah)
140:6 I say to the Lord, “You are my God.”
O Lord, pay attention to my plea for mercy!
140:7 O sovereign Lord, my strong deliverer, 172
you shield 173 my head in the day of battle.
140:8 O Lord, do not let the wicked have their way! 174
Do not allow their 175 plan to succeed when they attack! 176 (Selah)
140:9 As for the heads of those who surround me –
may the harm done by 177 their lips overwhelm them!
140:10 May he rain down 178 fiery coals upon them!
May he throw them into the fire!
From bottomless pits they will not escape. 179
140:11 A slanderer 180 will not endure on 181 the earth;
calamity will hunt down a violent man and strike him down. 182
140:12 I know 183 that the Lord defends the cause of the oppressed
and vindicates the poor. 184
140:13 Certainly the godly will give thanks to your name;
the morally upright will live in your presence.
[6:1] 1 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 2 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 3 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:2] 4 tn Or “show me favor.”
[6:2] 5 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
[6:3] 6 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:3] 7 tn Heb “and you,
[6:4] 8 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:4] 9 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
[6:5] 10 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
[6:5] 11 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 12 tn Heb “I cause to swim through all the night my bed.”
[6:6] 13 tn Heb “with my tears my bed I flood/melt.”
[6:7] 14 tn The Hebrew text has the singular “eye” here.
[6:7] 15 tn Or perhaps, “are swollen.”
[6:7] 16 tn Or perhaps, “grow old.”
[6:7] 17 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 18 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 19 sn The
[6:9] 20 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the
[6:10] 21 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
[6:10] 22 tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the
[22:1] 23 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 24 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 25 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 26 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 27 tn Heb “there is no silence to me.”
[22:3] 28 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 30 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 31 tn Or “were not ashamed.”
[22:6] 32 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 33 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 34 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 35 tn Heb “a reproach of man and despised by people.”
[22:7] 36 tn Or “scoff at, deride, mock.”
[22:7] 37 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 38 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 39 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] 40 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] 41 tn Heb “Let him”; the referent (the
[22:8] 42 tn Heb “Let him”; the referent (the
[22:8] 43 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.
[22:9] 44 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 45 tn Heb “upon you I was cast from [the] womb.”
[22:10] 46 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 47 tn Heb “and there is no helper.”
[22:12] 48 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 49 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 50 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 51 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] 52 tn Heb “a lion ripping and roaring.”
[22:14] 53 tn Heb “like water I am poured out.”
[22:14] 54 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 55 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] 56 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 57 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] 58 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 60 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 61 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 62 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 63 tn Heb “they gaze, they look upon me.”
[22:18] 64 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 65 tn Heb “O my strength.”
[22:19] 66 tn Heb “hurry to my help.”
[22:20] 68 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 69 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 70 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 71 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 72 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 73 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 74 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 75 tn Heb “[you] fearers of the
[22:24] 77 tn Or “affliction”; or “need.”
[22:24] 78 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 79 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 81 tn Heb “from with you [is] my praise.”
[22:25] 82 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 83 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 84 tn Heb “may your heart[s].”
[22:27] 85 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 86 tn Heb “families of the nations.”
[22:27] 87 tn Heb “before you.”
[22:28] 88 tn Heb “for to the
[22:29] 89 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 90 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 91 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 92 tn Heb “and his life he does not revive.”
[22:30] 93 tn Heb “offspring.”
[22:30] 94 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 95 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 96 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.
[69:1] 97 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 98 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 99 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[69:2] 100 tn Heb “and there is no place to stand.”
[69:2] 101 tn Heb “have entered.”
[69:3] 102 tn Or perhaps “raw”; Heb “burned; enflamed.”
[69:3] 103 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
[69:4] 104 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).
[69:4] 105 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 106 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:4] sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.
[69:5] 107 tn Heb “you know my foolishness.”
[69:5] 108 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
[69:6] 109 tn Heb “O Master,
[69:7] 110 tn Heb “carry, bear.”
[69:7] 111 tn Heb “on account of you.”
[69:7] 112 tn Heb “and shame covers my face.”
[69:8] 113 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 114 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 115 tn Or “devotion to.”
[69:9] 116 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 117 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.
[69:10] 118 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 119 tn Heb “and it becomes insults to me.”
[69:11] 120 tn Heb “and I am an object of ridicule to them.”
[69:12] 121 tn Heb “the mocking songs of the drinkers of beer.”
[69:13] 122 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 123 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 124 tn Heb “let me be delivered.”
[69:15] 125 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 126 tn Heb “do not let the well close its mouth upon me.”
[69:16] 127 tn Or “pleasant”; or “desirable.”
[69:17] 128 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 130 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[69:19] 131 tn Heb “before you [are] all my enemies.”
[69:20] 132 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 133 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] 135 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.
[69:21] 136 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”
[69:21] 137 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.
[69:22] 138 tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).
[69:23] 139 tn Heb “may their eyes be darkened from seeing.”
[69:23] 140 tn Heb “make their hips shake continually.”
[69:24] 141 tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.
[69:24] 142 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.
[69:25] 143 tn Heb “in their tents may there not be one who dwells.”
[69:25] sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.
[69:26] 144 tn Or “persecute”; Heb “chase.”
[69:26] 145 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 146 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.
[69:27] 147 tn Heb “place sin upon their sin.”
[69:27] 148 tn Heb “let them not come into your vindication.”
[69:28] 149 tn Heb “let them be wiped out of the scroll of the living.”
[69:28] sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.
[69:28] 150 tn Heb “and with the godly let them not be written.”
[69:28] sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.
[69:29] 151 tn Heb “your deliverance, O God, may it protect me.”
[69:30] 152 tn Heb “I will praise the name of God with a song.”
[69:30] 153 tn Heb “I will magnify him with thanks.”
[69:32] 154 sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).
[69:32] 155 tn Heb “may your heart[s] live.” See Ps 22:26.
[69:33] 156 tn Heb “his prisoners he does not despise.”
[69:35] 157 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
[69:35] 158 tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.
[69:36] 159 tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.
[69:36] 160 sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.
[140:1] 161 sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.
[140:1] 162 tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
[140:1] 163 tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
[140:2] 164 tn Heb “they devise wicked [plans] in [their] mind.”
[140:2] 165 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
[140:3] 166 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
[140:3] 167 tn The Hebrew term is used only here in the OT.
[140:4] 170 tn Heb “to push down my steps.”
[140:5] 171 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).
[140:7] 172 tn Heb “the strength of my deliverance.”
[140:8] 174 tn Heb “do not grant the desires of the wicked.”
[140:8] 175 tn Heb “his.” The singular is used in a representative sense (see v. 1).
[140:8] 176 tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).
[140:9] 177 tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.
[140:10] 178 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
[140:10] 179 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
[140:11] 180 tn Heb “a man of a tongue.”
[140:11] 181 tn Heb “be established in.”
[140:11] 182 tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.
[140:12] 183 tc The translation follows the Qere and many medieval Hebrew
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