Mazmur 94:1--96:13
Konteks94:1 O Lord, the God who avenges!
O God who avenges, reveal your splendor! 2
94:2 Rise up, O judge of the earth!
Pay back the proud!
94:3 O Lord, how long will the wicked,
how long will the wicked celebrate? 3
94:4 They spew out threats 4 and speak defiantly;
all the evildoers boast. 5
94:5 O Lord, they crush your people;
they oppress the nation that belongs to you. 6
94:6 They kill the widow and the one residing outside his native land,
and they murder the fatherless. 7
94:7 Then they say, “The Lord does not see this;
the God of Jacob does not take notice of it.” 8
94:8 Take notice of this, 9 you ignorant people! 10
You fools, when will you ever understand?
94:9 Does the one who makes the human ear not hear?
Does the one who forms the human eye not see? 11
94:10 Does the one who disciplines the nations not punish?
He is the one who imparts knowledge to human beings!
94:11 The Lord knows that
peoples’ thoughts are morally bankrupt. 12
94:12 How blessed is the one 13 whom you instruct, O Lord,
the one whom you teach from your law,
94:13 in order to protect him from times of trouble, 14
until the wicked are destroyed. 15
94:14 Certainly 16 the Lord does not forsake his people;
he does not abandon the nation that belongs to him. 17
94:15 For justice will prevail, 18
and all the morally upright 19 will be vindicated. 20
94:16 Who will rise up to defend me 21 against the wicked?
Who will stand up for me against the evildoers? 22
94:17 If the Lord had not helped me,
I would have laid down in the silence of death. 23
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
94:19 When worries threaten to overwhelm me, 24
your soothing touch makes me happy. 25
94:20 Cruel rulers 26 are not your allies,
those who make oppressive laws. 27
94:21 They conspire against 28 the blameless, 29
and condemn to death the innocent. 30
94:22 But the Lord will protect me, 31
and my God will shelter me. 32
94:23 He will pay them back for their sin. 33
He will destroy them because of 34 their evil;
the Lord our God will destroy them.
95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 36
95:2 Let’s enter his presence 37 with thanksgiving!
Let’s shout out to him in celebration! 38
95:3 For the Lord is a great God,
a great king who is superior to 39 all gods.
95:4 The depths of the earth are in his hand, 40
and the mountain peaks belong to him.
95:5 The sea is his, for he made it.
His hands formed the dry land.
95:6 Come! Let’s bow down and worship! 41
Let’s kneel before the Lord, our creator!
95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 42
Today, if only you would obey him! 43
95:8 He says, 44 “Do not be stubborn like they were at Meribah, 45
like they were that day at Massah 46 in the wilderness, 47
95:9 where your ancestors challenged my authority, 48
and tried my patience, even though they had seen my work.
95:10 For forty years I was continually disgusted 49 with that generation,
and I said, ‘These people desire to go astray; 50
they do not obey my commands.’ 51
95:11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’” 52
96:1 Sing to the Lord a new song! 54
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 55
96:3 Tell the nations about his splendor!
Tell 56 all the nations about his amazing deeds!
96:4 For the Lord is great and certainly worthy of praise;
he is more awesome than all gods. 57
96:5 For all the gods of the nations are worthless, 58
but the Lord made the sky.
96:6 Majestic splendor emanates from him; 59
his sanctuary is firmly established and beautiful. 60
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
96:8 Ascribe to the Lord the splendor he deserves! 61
Bring an offering and enter his courts!
96:9 Worship the Lord in holy attire! 62
Tremble before him, all the earth!
96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:11 Let the sky rejoice, and the earth be happy!
Let the sea and everything in it shout!
96:12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 63
and the nations in accordance with his justice. 64
Roma 15:14-33
Konteks15:14 But I myself am fully convinced about you, my brothers and sisters, 65 that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve 66 the gospel of God 67 like a priest, so that the Gentiles may become an acceptable offering, 68 sanctified by the Holy Spirit.
15:17 So I boast 69 in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience 70 of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” 71
15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me 72 in these regions, and I have for many years desired 73 to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me 74 on my journey there, after I have enjoyed your company for a while.
15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. 75 For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, 76 I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.
15:30 Now I urge you, brothers and sisters, 77 through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray 78 that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company. 15:33 Now may the God of peace be with all of you. Amen. 79
[94:1] 1 sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.
[94:1] 2 tn Heb “shine forth” (see Pss 50:2; 80:1).
[94:4] 4 tn Heb “they gush forth [words].”
[94:4] 5 tn The Hitpael of אָמַר (’amar) occurs only here (and perhaps in Isa 61:6).
[94:5] 6 tn Or “your inheritance.”
[94:6] 7 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[94:7] 8 tn Heb “does not understand.”
[94:8] 9 tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.
[94:8] 10 tn Heb “[you] brutish among the people.”
[94:9] 11 tn Heb “The one who plants an ear, does he not hear? The one who forms an eye, does he not see?”
[94:11] 12 tn Heb “the
[94:12] 13 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.” The generic masculine pronoun is used in v. 2.
[94:13] 14 tn Heb “to give him rest from the days of trouble.”
[94:13] 15 tn Heb “until a pit is dug for the wicked.”
[94:14] 17 tn Or “his inheritance.”
[94:15] 18 tn Heb “for judgment will return to justice.”
[94:15] 19 tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[94:15] 20 tn Heb “and after it [are] the pure of heart.”
[94:16] 22 sn Who will stand up for me…? The questions anticipate the answer, “No one except God” (see v. 17).
[94:17] 23 tn Heb “If the
[94:19] 24 tn Heb “when my worries are many within me.”
[94:19] 25 tn Heb “your comforts cause my soul to delight.”
[94:20] 26 tn Heb “a throne of destruction.” “Throne” stands here by metonymy for rulers who occupy thrones.
[94:20] 27 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
[94:21] 29 tn Heb “the life of the blameless.”
[94:21] 30 tn Heb “and the blood of the innocent they declare guilty.”
[94:22] 31 tn Heb “and the
[94:22] 32 tn Heb “and my God [has become] a rocky summit of my safety.”
[94:23] 33 tn The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.
[95:1] 35 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
[95:1] 36 tn Heb “to the rocky summit of our deliverance.”
[95:2] 37 tn Heb “meet his face.”
[95:2] 38 tn Heb “with songs of joy.”
[95:4] 40 tn The phrase “in his hand” means within the sphere of his authority.
[95:6] 41 tn Heb “kneel down.”
[95:7] 42 tn Heb “of his hand.”
[95:7] 43 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
[95:8] 44 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11).
[95:8] 45 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[95:8] 46 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
[95:8] 47 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
[95:9] 48 tn Heb “where your fathers tested me.”
[95:10] 49 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
[95:10] 50 tn Heb “a people, wanderers of heart [are] they.”
[95:10] 51 tn Heb “and they do not know my ways.” In this context the
[95:11] 52 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
[96:1] 53 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
[96:1] 54 sn A new song is appropriate because the
[96:2] 55 tn Heb “announce from day to day his deliverance.”
[96:3] 56 tn The verb “tell” is understood by ellipsis (note the preceding line).
[96:4] 57 tn Or perhaps “and feared by all gods.” See Ps 89:7.
[96:5] 58 tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.
[96:6] 59 tn Heb “majesty and splendor [are] before him.”
[96:6] 60 tn Heb “strength and beauty [are] in his sanctuary.”
[96:8] 61 tn Heb “the splendor of [i.e., “due”] his name.”
[96:9] 62 tn Or “in holy splendor.”
[96:13] 63 tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
[96:13] 64 tn Heb “and the nations with his integrity.”
[15:14] 65 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:16] 66 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
[15:16] 67 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
[15:16] 68 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
[15:17] 69 tc ‡ After οὖν (oun), several important Alexandrian and Western
[15:17] tn Grk “Therefore I have a boast.”
[15:18] 70 tn Grk “unto obedience.”
[15:21] 71 sn A quotation from Isa 52:15.
[15:23] 72 tn Grk “now no longer having a place…I have.”
[15:23] 73 tn Grk “but having a desire…for many years.”
[15:24] 74 tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
[15:27] 75 tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
[15:28] 76 tn Grk “have sealed this fruit to them.”
[15:30] 77 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[15:31] 78 tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
[15:33] 79 tc Some
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