1 Raja-raja 22:19

22:19 Micaiah ¹  said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left.

Mazmur 9:5

9:5 You terrified the nations with your battle cry; ² 

you destroyed the wicked; ³ 

you permanently wiped out all memory of them. ⁴ 

Mazmur 123:1

Psalm 123 ⁵ 

A song of ascents. ⁶ 

123:1 I look up ⁷  toward you,

the one enthroned ⁸  in heaven.

Mazmur 4:2

4:2 You men, ⁹  how long will you try to turn my honor into shame? ¹⁰ 

How long ¹¹  will you love what is worthless ¹² 

and search for what is deceptive? ¹³  (Selah)

[22:19]  ¹ tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.

[9:5]  ² tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[9:5]  ³ tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically 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). In this context the hostile nations who threaten Israel/Judah are in view.

[9:5]  ⁴ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

[123:1]  ⁵ sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

[123:1]  ⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[123:1]  ⁷ tn Heb “I lift my eyes.”

[123:1]  ⁸ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).

[4:2]  ⁹ tn Heb “sons of man.”

[4:2]  ¹⁰ tn Heb “how long my honor to shame?”

[4:2]  ¹¹ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ¹² tn Heb “emptiness.”

[4:2]  ¹³ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.