Mazmur 119:85
Konteks119:85 The arrogant dig pits to trap me, 1
which violates your law. 2
Mazmur 10:8-18
Konteks10:8 He waits in ambush near the villages; 3
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 4
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 5
he lies in ambush, waiting to catch 6 the oppressed;
he catches the oppressed 7 by pulling in his net. 8
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 9
“God overlooks it;
he does not pay attention;
he never notices.” 11
O God, strike him down! 13
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 14
He says to himself, 15 “You 16 will not hold me accountable.” 17
10:14 You have taken notice, 18
for 19 you always see 20 one who inflicts pain and suffering. 21
The unfortunate victim entrusts his cause to you; 22
you deliver 23 the fatherless. 24
10:15 Break the arm 25 of the wicked and evil man!
Hold him accountable for his wicked deeds, 26
which he thought you would not discover. 27
10:16 The Lord rules forever! 28
The nations are driven out of his land. 29
10:17 Lord, you have heard 30 the request 31 of the oppressed;
you make them feel secure because you listen to their prayer. 32
10:18 You defend 33 the fatherless and oppressed, 34
so that mere mortals may no longer terrorize them. 35
Mazmur 124:6-7
Konteks124:6 The Lord deserves praise, 36
for 37 he did not hand us over as prey to their teeth.
124:7 We escaped with our lives, 38 like a bird from a hunter’s snare.
The snare broke, and we escaped.
Mazmur 140:5
Konteks140:5 Proud men hide a snare for me;
evil men 39 spread a net by the path;
they set traps for me. (Selah)
Mazmur 141:9
Konteks141:9 Protect me from the snare they have laid for me,
and the traps the evildoers have set. 40
[119:85] 2 tn Heb “which [is] not according to your law.”
[10:8] 3 tn Heb “he sits in the ambush of the villages.”
[10:8] 4 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
[10:9] 6 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 7 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 8 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[10:10] 9 tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).
[10:11] 10 tn Heb “he says in his heart.” See v. 6.
[10:11] 11 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 12 sn Rise up, O
[10:12] 13 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the
[10:13] 14 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 15 tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
[10:13] 16 tn Here the wicked man addresses God directly.
[10:13] 17 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
[10:14] 18 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 19 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 20 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 21 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 22 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
[10:14] 24 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
[10:14] sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[10:15] 25 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 26 tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
[10:15] 27 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
[10:16] 28 tn Heb “the
[10:16] 29 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[10:17] 30 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
[10:17] 32 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 33 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 34 tn Heb “crushed.” See v. 10.
[10:18] 35 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
[124:6] 36 tn Heb “blessed [be] the
[124:6] 37 tn Heb “[the one] who.”
[124:7] 38 tn Heb “our life escaped.”
[140:5] 39 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).
