Mazmur 7:5
Konteks7:5 may an enemy relentlessly chase 1 me 2 and catch me; 3
may he trample me to death 4
and leave me lying dishonored in the dust. 5 (Selah)
Mazmur 9:11
Konteks9:11 Sing praises to the Lord, who rules 6 in Zion!
Tell the nations what he has done! 7
Mazmur 18:26
Konteks18:26 You prove to be reliable 8 to one who is blameless,
but you prove to be deceptive 9 to one who is perverse. 10
Mazmur 22:15
Konteks22:15 The roof of my mouth 11 is as dry as a piece of pottery;
my tongue sticks to my gums. 12
You 13 set me in the dust of death. 14
Mazmur 37:33
Konteks37:33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law. 15
Mazmur 41:10
Konteks41:10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!” 16
Mazmur 42:9
Konteks42:9 I will pray 17 to God, my high ridge: 18
“Why do you ignore 19 me?
Why must I walk around mourning 20
because my enemies oppress me?”
Mazmur 43:2
Konteks43:2 For you are the God who shelters me. 21
Why do you reject me? 22
Why must I walk around 23 mourning 24
because my enemies oppress me?
Mazmur 44:9
Konteks44:9 But 25 you rejected and embarrassed us!
You did not go into battle with our armies. 26
Mazmur 44:18-19
Konteks44:18 We have not been unfaithful, 27
nor have we disobeyed your commands. 28
44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; 29
you have covered us with darkness. 30
Mazmur 50:3
Konteks50:3 Our God approaches and is not silent; 31
consuming fire goes ahead of him
and all around him a storm rages. 32
Mazmur 53:3
Konteksthey are all morally corrupt. 34
None of them does what is right, 35
not even one!
Mazmur 61:7
Konteks61:7 May he reign 36 forever before God!
Decree that your loyal love and faithfulness should protect him. 37
Mazmur 68:5
Konteks68:5 He is a father to the fatherless
and an advocate for widows. 38
God rules from his holy palace. 39
Mazmur 68:9
Konteks68:9 O God, you cause abundant showers to fall 40 on your chosen people. 41
When they 42 are tired, you sustain them, 43
Mazmur 68:21
Konteks68:21 Indeed God strikes the heads of his enemies,
the hairy foreheads of those who persist in rebellion. 44
Mazmur 74:1
KonteksA well-written song 46 by Asaph.
74:1 Why, O God, have you permanently rejected us? 47
Why does your anger burn 48 against the sheep of your pasture?
Mazmur 77:19
Konteks77:19 You walked through the sea; 49
you passed through the surging waters, 50
but left no footprints. 51
Mazmur 79:2
Konteks79:2 They have given the corpses of your servants
to the birds of the sky; 52
the flesh of your loyal followers
to the beasts of the earth.
Mazmur 80:18
Konteks80:18 Then we will not turn away from you.
Revive us and we will pray to you! 53
Mazmur 81:16
Konteks81:16 “I would feed Israel the best wheat, 54
and would satisfy your appetite 55 with honey from the rocky cliffs.” 56
Mazmur 83:1
KonteksA song, a psalm of Asaph.
83:1 O God, do not be silent!
Do not ignore us! 58 Do not be inactive, O God!
Mazmur 84:4
Konteks84:4 How blessed 59 are those who live in your temple
and praise you continually! (Selah)
Mazmur 88:8
Konteks88:8 You cause those who know me to keep their distance;
you make me an appalling sight to them.
I am trapped and cannot get free. 60
Mazmur 108:11
Konteks108:11 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
Mazmur 109:12
Konteks109:12 May no one show him kindness! 61
May no one have compassion 62 on his fatherless children!
Mazmur 119:90
Konteks119:90 You demonstrate your faithfulness to all generations. 63
You established the earth and it stood firm.
Mazmur 125:3
Konteks125:3 Indeed, 64 the scepter of a wicked king 65 will not settle 66
upon the allotted land of the godly.
Otherwise the godly might
do what is wrong. 67
Mazmur 132:8
Konteks132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
[7:5] 1 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
[7:5] 2 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 3 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
[7:5] 4 tn Heb “and may he trample down to the earth my life.”
[7:5] 5 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
[9:11] 6 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 7 tn Heb “declare among the nations his deeds.”
[18:26] 9 tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
[18:26] 10 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).
[18:26] sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
[22:15] 11 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 12 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 13 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 14 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[37:33] 15 tn Heb “the
[41:10] 16 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
[42:9] 17 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 18 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
[42:9] 20 sn Walk around mourning. See Ps 38:6 for a similar idea.
[43:2] 21 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
[43:2] 22 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
[43:2] 23 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
[43:2] 24 sn Walk around mourning. See Ps 38:6 for a similar statement.
[44:9] 25 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.
[44:9] 26 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:18] 27 tn Heb “our heart did not turn backward.” Cf. Ps 78:57.
[44:18] 28 tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.
[44:19] 29 tn Heb “yet you have battered us in a place of jackals.”
[44:19] 30 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.
[50:3] 31 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 32 tn Heb “fire before him devours, and around him it is very stormy.”
[53:3] 33 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
[53:3] 34 tn Heb “together they are corrupt.”
[53:3] 35 tn Heb “there is none that does good.”
[61:7] 36 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 37 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[68:5] 38 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.
[68:5] 39 tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.
[68:9] 40 tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).
[68:9] 41 tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.
[68:9] 42 tn Heb “it [is],” referring to God’s “inheritance.”
[68:9] 43 tn Heb “it,” referring to God’s “inheritance.”
[68:21] 44 tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
[74:1] 45 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
[74:1] 46 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[74:1] 47 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
[74:1] 48 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
[77:19] 49 tn Heb “in the sea [was] your way.”
[77:19] 50 tn Heb “and your paths [were] in the mighty waters.”
[77:19] 51 tn Heb “and your footprints were not known.”
[79:2] 52 tn Heb “[as] food for the birds of the sky.”
[80:18] 53 tn Heb “and in your name we will call.”
[81:16] 54 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.
[81:16] sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
[81:16] 55 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
[81:16] 56 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
[83:1] 57 sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.
[83:1] 58 tn Heb “do not be deaf.”
[84:4] 59 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[88:8] 60 tn Heb “[I am] confined and I cannot go out.”
[109:12] 61 tn Heb “may there not be for him one who extends loyal love.”
[109:12] 62 tn Perhaps this refers to being generous (see Ps 37:21).
[119:90] 63 tn Heb “to a generation and a generation [is] your faithfulness.”
[125:3] 65 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.
[125:3] 67 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
