Mazmur 105:18
Konteks105:18 The shackles hurt his feet; 1
his neck was placed in an iron collar, 2
Mazmur 149:8
Konteks149:8 They bind 3 their kings in chains,
and their nobles in iron shackles,
Mazmur 107:14
Konteks107:14 He brought them out of the utter darkness, 4
and tore off their shackles.
Mazmur 107:10
Konteks107:10 They sat in utter darkness, 5
bound in painful iron chains, 6
Mazmur 2:3
Konteks2:3 They say, 7 “Let’s tear off the shackles they’ve put on us! 8
Let’s free ourselves from 9 their ropes!”
Mazmur 116:16
Konteks116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 10
You saved me from death. 11
Mazmur 129:3
Konteks129:3 The plowers plowed my back;
they made their furrows long.
Mazmur 18:4
Konteks18:4 The waves 12 of death engulfed me,
the currents 13 of chaos 14 overwhelmed me. 15
Mazmur 39:8
Konteks39:8 Deliver me from all my sins of rebellion!
Do not make me the object of fools’ insults!
Mazmur 69:33
Konteks69:33 For the Lord listens to the needy;
he does not despise his captive people. 16
Mazmur 102:20
Konteks102:20 in order to hear the painful cries of the prisoners,
and to set free those condemned to die, 17
Mazmur 68:6
Konteks68:6 God settles those who have been deserted in their own homes; 18
he frees prisoners and grants them prosperity. 19
But sinful rebels live in the desert. 20
[105:18] 1 tn Heb “they afflicted his feet with shackles.”
[105:18] 2 tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.
[107:14] 4 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
[107:10] 5 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” 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 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
[107:10] 6 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
[2:3] 7 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 8 tn Heb “their (i.e., the
[2:3] 9 tn Heb “throw off from us.”
[116:16] 10 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
[116:16] 11 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
[18:4] 12 tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
[18:4] 13 tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
[18:4] 14 tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
[18:4] 15 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
[69:33] 16 tn Heb “his prisoners he does not despise.”
[102:20] 17 tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.
[68:6] 18 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
[68:6] 19 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
[68:6] 20 tn Or “in a parched [land].”
[68:6] sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
