Mazmur 74:1-11
KonteksA well-written song 2 by Asaph.
74:1 Why, O God, have you permanently rejected us? 3
Why does your anger burn 4 against the sheep of your pasture?
74:2 Remember your people 5 whom you acquired in ancient times,
whom you rescued 6 so they could be your very own nation, 7
as well as Mount Zion, where you dwell!
74:3 Hurry and look 8 at the permanent ruins,
and all the damage the enemy has done to the temple! 9
74:4 Your enemies roar 10 in the middle of your sanctuary; 11
they set up their battle flags. 12
74:5 They invade like lumberjacks
swinging their axes in a thick forest. 13
74:6 And now 14 they are tearing down 15 all its engravings 16
74:7 They set your sanctuary on fire;
they desecrate your dwelling place by knocking it to the ground. 19
74:8 They say to themselves, 20
“We will oppress all of them.” 21
They burn down all the places where people worship God in the land. 22
74:9 We do not see any signs of God’s presence; 23
there are no longer any prophets 24
and we have no one to tell us how long this will last. 25
74:10 How long, O God, will the adversary hurl insults?
Will the enemy blaspheme your name forever?
74:11 Why do you remain inactive?
Intervene and destroy him! 26
[74:1] 1 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
[74:1] 2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[74:1] 3 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
[74:1] 4 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
[74:2] 5 tn Heb “your assembly,” which pictures God’s people as an assembled community.
[74:2] 6 tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).
[74:2] 7 tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).
[74:3] 8 tn Heb “lift up your steps to,” which may mean “run, hurry.”
[74:3] 9 tn Heb “everything [the] enemy has damaged in the holy place.”
[74:4] 10 tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.
[74:4] 11 tn Heb “your meeting place.”
[74:4] 12 tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).
[74:5] 13 tn Heb “it is known like one bringing upwards, in a thicket of wood, axes.” The Babylonian invaders destroyed the woodwork in the temple.
[74:6] 14 tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”
[74:6] 15 tn The imperfect verbal form vividly describes the act as underway.
[74:6] 16 tn Heb “its engravings together.”
[74:6] 17 tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).
[74:6] 18 tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).
[74:7] 19 tn Heb “to the ground they desecrate the dwelling place of your name.”
[74:8] 20 tn Heb “in their heart.”
[74:8] 21 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
[74:8] 22 tn Heb “they burn down all the meeting places of God in the land.”
[74:9] 23 tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).
[74:9] 24 tn Heb “there is not still a prophet.”
[74:9] 25 tn Heb “and [there is] not with us one who knows how long.”
[74:11] 26 tn Heb “Why do you draw back your hand, even your right hand? From the midst of your chest, destroy!” The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy.
