Mazmur 4:2-3

4:2 You men, ¹  how long will you try to turn my honor into shame? ² 

How long ³  will you love what is worthless ⁴ 

and search for what is deceptive? ⁵  (Selah)

4:3 Realize that ⁶  the Lord shows the godly special favor; ⁷ 

the Lord responds ⁸  when I cry out to him.

Mazmur 38:15

38:15 Yet ⁹  I wait for you, O Lord!

You will respond, O Lord, my God!

Mazmur 50:15

50:15 Pray to me when you are in trouble! ¹⁰ 

I will deliver you, and you will honor me!” ¹¹ 

Mazmur 65:2

65:2 You hear prayers; ¹² 

all people approach you. ¹³ 

Mazmur 65:1

Psalm 65 ¹⁴ 

For the music director; a psalm of David, a song.

65:1 Praise awaits you, ¹⁵  O God, in Zion.

Vows made to you are fulfilled.

Yohanes 5:14-15

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹⁶  lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders ¹⁷  that Jesus was the one who had made him well.

[4:2]  ¹ tn Heb “sons of man.”

[4:2]  ² tn Heb “how long my honor to shame?”

[4:2]  ³ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ⁴ tn Heb “emptiness.”

[4:2]  ⁵ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[4:3]  ⁶ tn Heb “and know that.”

[4:3]  ⁷ tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ⁸ tn Heb “hears.”

[38:15]  ⁹ tn Or perhaps “surely.”

[50:15]  ¹⁰ tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹¹ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[65:2]  ¹² tn Heb “O one who hears prayer.”

[65:2]  ¹³ tn Heb “to you all flesh comes.”

[65:1]  ¹⁴ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ¹⁵ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[5:14]  ¹⁶ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:15]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.