Mazmur 35:15
Konteks35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 1
They tore at me without stopping to rest. 2
Mazmur 35:26
Konteks35:26 May those who want to harm me be totally embarrassed and ashamed! 3
May those who arrogantly taunt me be covered with shame and humiliation! 4
Mazmur 36:6
Konteks36:6 Your justice is like the highest mountains, 5
your fairness like the deepest sea;
you preserve 6 mankind and the animal kingdom. 7
Mazmur 39:11
Konteks39:11 You severely discipline people for their sins; 8
like a moth you slowly devour their strength. 9
Surely all people are a mere vapor. (Selah)
Mazmur 58:1
KonteksFor the music director; according to the al-tashcheth style; 11 a prayer 12 of David.
58:1 Do you rulers really pronounce just decisions? 13
Do you judge people 14 fairly?
Mazmur 58:9
Konteks58:9 Before the kindling is even placed under your pots, 15
he 16 will sweep it away along with both the raw and cooked meat. 17
Mazmur 88:5
Konteks88:5 adrift 18 among the dead,
like corpses lying in the grave,
whom you remember no more,
and who are cut off from your power. 19
Mazmur 92:7
Konteks92:7 When the wicked sprout up like grass,
and all the evildoers glisten, 20
it is so that they may be annihilated. 21
Mazmur 93:1
Konteks93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 23
Indeed, the world is established, it cannot be moved.
Mazmur 101:6
Konteks101:6 I will favor the honest people of the land, 24
and allow them to live with me. 25
Those who walk in the way of integrity will attend me. 26
Mazmur 123:2
Konteks123:2 Look, as the eyes of servants look to the hand of their master,
as the eyes of a female servant look to the hand of her mistress, 27
so my eyes will look to the Lord, our God, until he shows us favor.
Mazmur 142:7
Konteksthat I may give thanks to your name.
Because of me the godly will assemble, 29
for you will vindicate me. 30
Mazmur 143:7
Konteks143:7 Answer me quickly, Lord!
My strength is fading. 31
Do not reject me, 32
[35:15] 1 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] 2 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.
[35:26] 3 tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”
[35:26] 4 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
[36:6] 5 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 7 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[39:11] 8 tn “with punishments on account of sin you discipline a man.”
[39:11] 9 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew
[58:1] 10 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
[58:1] 11 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.
[58:1] 12 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[58:1] 13 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
[58:1] 14 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)
[58:9] 15 tn Heb “before your pots perceive thorns.”
[58:9] 16 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 17 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[88:5] 19 tn Heb “from your hand.”
[92:7] 21 tn Heb “in order that they might be destroyed permanently.”
[92:7] sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.
[93:1] 22 sn Psalm 93. The psalmist affirms that the
[93:1] 23 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
[101:6] 24 tn Heb “my eyes [are] on the faithful of the land.”
[101:6] 25 tn The Hebrew text simply reads, “in order to live with me.”
[101:6] 26 tn Heb “one who walks in the way of integrity, he will minister to me.”
[123:2] 27 sn Servants look to their master for food, shelter, and other basic needs.
[142:7] 28 tn Heb “bring out my life.”
[142:7] 29 tn Or “gather around.”
[142:7] 30 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[143:7] 31 tn Heb “my spirit is failing.”
[143:7] 32 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[143:7] 33 tn Heb “I will be equal with.”
[143:7] 34 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
