Mazmur 50:4-5

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ¹ 

50:5 He says: ² 

“Assemble my covenant people before me, ³ 

those who ratified a covenant with me by sacrifice!” ⁴ 

Mazmur 50:7

50:7 He says: ⁵ 

“Listen my people! I am speaking!

Listen Israel! I am accusing you! ⁶ 

I am God, your God!

Mazmur 50:16-23

50:16 God says this to the evildoer: ⁷ 

“How can you declare my commands,

and talk about my covenant? ⁸ 

50:17 For you hate instruction

and reject my words. ⁹ 

50:18 When you see a thief, you join him; ¹⁰ 

you associate with men who are unfaithful to their wives. ¹¹ 

50:19 You do damage with words, ¹² 

and use your tongue to deceive. ¹³ 

50:20 You plot against your brother; ¹⁴ 

you slander your own brother. ¹⁵ 

50:21 When you did these things, I was silent, ¹⁶ 

so you thought I was exactly like you. ¹⁷ 

But now I will condemn ¹⁸  you

and state my case against you! ¹⁹ 

50:22 Carefully consider this, you who reject God! ²⁰ 

Otherwise I will rip you to shreds ²¹ 

and no one will be able to rescue you.

50:23 Whoever presents a thank-offering honors me. ²² 

To whoever obeys my commands, I will reveal my power to deliver.” ²³ 

[50:4]  ¹ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ² tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ³ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ⁴ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[50:7]  ⁵ tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.

[50:7]  ⁶ tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).

[50:16]  ⁷ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

[50:16]  ⁸ tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[50:17]  ⁹ tn Heb “and throw my words behind you.”

[50:18]  ¹⁰ tn Heb “you run with him.”

[50:18]  ¹¹ tn Heb “and with adulterers [is] your portion.”

[50:19]  ¹² tn Heb “your mouth you send with evil.”

[50:19]  ¹³ tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

[50:20]  ¹⁴ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20]  ¹⁵ tn Heb “against the son of your mother you give a fault.”

[50:21]  ¹⁶ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

[50:21]  ¹⁷ tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ¹⁸ tn Or “rebuke” (see v. 8).

[50:21]  ¹⁹ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[50:22]  ²⁰ tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22]  ²¹ sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[50:23]  ²² sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ²³ tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).