Mazmur 5:10
KonteksMay their own schemes be their downfall! 2
Drive them away 3 because of their many acts of insurrection, 4
for they have rebelled against you.
Mazmur 7:6
KonteksRise up with raging fury against my enemies! 6
Wake up for my sake and execute the judgment you have decreed for them! 7
Mazmur 7:9
Konteks7:9 May the evil deeds of the wicked 8 come to an end! 9
But make the innocent 10 secure, 11
O righteous God,
you who examine 12 inner thoughts and motives! 13
Mazmur 31:2
KonteksQuickly deliver me!
Be my protector and refuge, 15
a stronghold where I can be safe! 16
Mazmur 39:11
Konteks39:11 You severely discipline people for their sins; 17
like a moth you slowly devour their strength. 18
Surely all people are a mere vapor. (Selah)
Mazmur 40:17
Konteks40:17 I am oppressed and needy! 19
May the Lord pay attention to me! 20
You are my helper and my deliverer!
O my God, do not delay!
Mazmur 84:11
Konteks84:11 For the Lord God is our sovereign protector. 21
The Lord bestows favor 22 and honor;
he withholds no good thing from those who have integrity. 23
Mazmur 142:4
Konteks142:4 Look to the right and see!
No one cares about me. 24
I have nowhere to run; 25
no one is concerned about my life. 26
[5:10] 1 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 2 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 4 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[7:6] 5 tn Heb “in your anger.”
[7:6] 6 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
[7:6] 7 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[7:9] 8 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
[7:9] 9 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 10 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
[7:9] 11 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 12 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 13 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
[31:2] 14 tn Heb “turn toward me your ear.”
[31:2] 15 tn Heb “become for me a rocky summit of refuge.”
[31:2] 16 tn Heb “a house of strongholds to deliver me.”
[39:11] 17 tn “with punishments on account of sin you discipline a man.”
[39:11] 18 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
[40:17] 19 sn See Pss 35:10; 37:14.
[40:17] 20 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
[84:11] 21 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
[84:11] 23 tn Heb “he does not withhold good to those walking in integrity.”
[142:4] 24 tn Heb “there is no one who recognizes me.”
[142:4] 25 tn Heb “ a place of refuge perishes from me.”
[142:4] 26 tn Heb “there is no one who seeks for the sake of my life.”
