TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Mazmur 5:3

Konteks

5:3 Lord, in the morning 1  you will hear 2  me; 3 

in the morning I will present my case to you 4  and then wait expectantly for an answer. 5 

Mazmur 41:3

Konteks

41:3 The Lord supports 6  him on his sickbed;

you completely heal him from his illness. 7 

Mazmur 70:1

Konteks
Psalm 70 8 

For the music director; by David; written to get God’s attention. 9 

70:1 O God, please be willing to rescue me! 10 

O Lord, hurry and help me! 11 

Mazmur 73:20

Konteks

73:20 They are like a dream after one wakes up. 12 

O Lord, when you awake 13  you will despise them. 14 

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[5:3]  1 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  2 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  3 tn Heb “my voice.”

[5:3]  4 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  5 tn Heb “and I will watch.”

[41:3]  6 tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  7 tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[70:1]  8 sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.

[70:1]  9 tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).

[70:1]  10 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

[70:1]  11 tn Heb “hurry to my help.” See Pss 22:19; 38:22.

[73:20]  12 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  13 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  14 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.



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