Mazmur 22:22-31
Konteks22:22 I will declare your name to my countrymen! 1
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 2 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 3
22:24 For he did not despise or detest the suffering 4 of the oppressed; 5
he did not ignore him; 6
when he cried out to him, he responded. 7
22:25 You are the reason I offer praise 8 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 9
22:26 Let the oppressed eat and be filled! 10
Let those who seek his help praise the Lord!
May you 11 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 12
Let all the nations 13 worship you! 14
and rules over the nations.
22:29 All of the thriving people 16 of the earth will join the celebration and worship; 17
all those who are descending into the grave 18 will bow before him,
including those who cannot preserve their lives. 19
22:30 A whole generation 20 will serve him;
they will tell the next generation about the sovereign Lord. 21
22:31 They will come and tell about his saving deeds; 22
they will tell a future generation what he has accomplished. 23
Mazmur 69:30-36
Konteks69:30 I will sing praises to God’s name! 24
I will magnify him as I give him thanks! 25
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, 26 may you be encouraged! 27
69:33 For the Lord listens to the needy;
he does not despise his captive people. 28
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 29 will again live in them and possess Zion. 30
69:36 The descendants of his servants will inherit it,
and those who are loyal to him 31 will live in it. 32
Mazmur 110:1-6
KonteksA psalm of David.
110:1 Here is the Lord’s proclamation 34 to my lord: 35
“Sit down at my right hand 36 until I make your enemies your footstool!” 37
110:2 The Lord 38 extends 39 your dominion 40 from Zion.
Rule in the midst of your enemies!
110:3 Your people willingly follow you 41 when you go into battle. 42
On the holy hills 43 at sunrise 44 the dew of your youth 45 belongs to you. 46
110:4 The Lord makes this promise on oath 47 and will not revoke it: 48
“You are an eternal priest 49 after the pattern of 50 Melchizedek.” 51
110:5 O sovereign Lord, 52 at your right hand
he strikes down 53 kings in the day he unleashes his anger. 54
110:6 He executes judgment 55 against 56 the nations;
he fills the valleys with corpses; 57
he shatters their heads over the vast battlefield. 58
[22:22] 1 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] 2 tn Heb “[you] fearers of the
[22:24] 4 tn Or “affliction”; or “need.”
[22:24] 5 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 6 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] 8 tn Heb “from with you [is] my praise.”
[22:25] 9 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 10 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] 11 tn Heb “may your heart[s].”
[22:27] 12 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 13 tn Heb “families of the nations.”
[22:27] 14 tn Heb “before you.”
[22:28] 15 tn Heb “for to the
[22:29] 16 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] 17 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] 18 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] 19 tn Heb “and his life he does not revive.”
[22:30] 20 tn Heb “offspring.”
[22:30] 21 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 22 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 23 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.
[69:30] 24 tn Heb “I will praise the name of God with a song.”
[69:30] 25 tn Heb “I will magnify him with thanks.”
[69:32] 26 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] 27 tn Heb “may your heart[s] live.” See Ps 22:26.
[69:33] 28 tn Heb “his prisoners he does not despise.”
[69:35] 29 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
[69:35] 30 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] 31 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] 32 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.
[110:1] 33 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
[110:1] 34 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
[110:1] 35 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).
[110:1] 36 tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
[110:1] sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.
[110:1] 37 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
[110:2] 38 tn Since the
[110:2] 39 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
[110:2] 40 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
[110:3] 41 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
[110:3] 42 tn Heb “in the day of your power.”
[110:3] 43 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
[110:3] 44 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
[110:3] 45 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
[110:3] 46 tn Heb “to you [is].”
[110:4] 47 tn Or “swears, vows.”
[110:4] 48 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
[110:4] 49 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
[110:4] 50 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
[110:4] 51 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
[110:5] 52 tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew
[110:5] 53 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
[110:5] 54 tn Heb “in the day of his anger.”
[110:6] 55 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 57 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 58 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
