Mazmur 22:6-7
Konteks22:6 But I 1 am a worm, 2 not a man; 3
people insult me and despise me. 4
22:7 All who see me taunt 5 me;
they mock me 6 and shake their heads. 7
Mazmur 22:17
Konteks22:17 I can count 8 all my bones;
my enemies 9 are gloating over me in triumph. 10
Mazmur 31:11-13
Konteks31:11 Because of all my enemies, people disdain me; 11
my neighbors are appalled by my suffering 12 –
those who know me are horrified by my condition; 13
those who see me in the street run away from me.
31:12 I am forgotten, like a dead man no one thinks about; 14
I am regarded as worthless, like a broken jar. 15
31:13 For I hear what so many are saying, 16
the terrifying news that comes from every direction. 17
When they plot together against me,
they figure out how they can take my life.
Mazmur 35:15-21
Konteks35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 18
They tore at me without stopping to rest. 19
35:16 When I tripped, they taunted me relentlessly, 20
and tried to bite me. 21
35:17 O Lord, how long are you going to just stand there and watch this? 22
Rescue 23 me 24 from their destructive attacks;
guard my life 25 from the young lions!
35:18 Then I will give you thanks in the great assembly; 26
I will praise you before a large crowd of people! 27
35:19 Do not let those who are my enemies for no reason 28 gloat 29 over me!
Do not let those who hate me without cause carry out their wicked schemes! 30
35:20 For they do not try to make peace with others, 31
but plan ways to deceive those who are unsuspecting. 32
35:21 They are ready to devour me; 33
they say, “Aha! Aha! We’ve got you!” 34
Mazmur 69:7-12
Konteks69:7 For I suffer 35 humiliation for your sake 36
and am thoroughly disgraced. 37
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 38
69:9 Certainly 39 zeal for 40 your house 41 consumes me;
I endure the insults of those who insult you. 42
69:10 I weep and refrain from eating food, 43
which causes others to insult me. 44
69:11 I wear sackcloth
and they ridicule me. 45
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 46
Mazmur 69:20
Konteks69:20 Their insults are painful 47 and make me lose heart; 48
I look 49 for sympathy, but receive none, 50
for comforters, but find none.
Mazmur 109:2
Konteks109:2 For they say cruel and deceptive things to me;
they lie to me. 51
Mazmur 109:25
Konteks109:25 I am disdained by them. 52
When they see me, they shake their heads. 53
[22:6] 1 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 2 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 3 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 4 tn Heb “a reproach of man and despised by people.”
[22:7] 5 tn Or “scoff at, deride, mock.”
[22:7] 6 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 7 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:17] 8 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 9 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 10 tn Heb “they gaze, they look upon me.”
[31:11] 11 tn Heb “because of all my enemies I am a reproach.”
[31:11] 12 tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).
[31:11] 13 tn Heb “and [an object of ] horror to those known by me.”
[31:12] 14 tn Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.
[31:12] 15 tn Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.
[31:13] 16 tn Heb “the report of many.”
[31:13] 17 tn Heb “the terror from all around.”
[35:15] 18 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 19 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 20 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
[35:16] 21 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[35:17] 22 tn Heb “O Lord, how long will you see?”
[35:17] 23 tn Heb “bring back, restore.”
[35:17] 25 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[35:18] 26 sn The great assembly is also mentioned in Ps 22:25.
[35:18] 27 tn Heb “among numerous people.”
[35:19] 28 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 30 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 31 tn Heb “for they do not speak peace.”
[35:20] 32 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 33 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 34 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[69:7] 35 tn Heb “carry, bear.”
[69:7] 36 tn Heb “on account of you.”
[69:7] 37 tn Heb “and shame covers my face.”
[69:8] 38 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 39 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 40 tn Or “devotion to.”
[69:9] 41 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 42 tn Heb “the insults of those who insult you fall upon me.”
[69:9] sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
[69:10] 43 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 44 tn Heb “and it becomes insults to me.”
[69:11] 45 tn Heb “and I am an object of ridicule to them.”
[69:12] 46 tn Heb “the mocking songs of the drinkers of beer.”
[69:20] 47 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 48 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 50 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[109:2] 51 tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”
[109:25] 52 tn Heb “as for me, I am a reproach to them.”
[109:25] 53 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
