Mazmur 50:1-23
KonteksA psalm by Asaph.
50:1 El, God, the Lord 2 speaks,
and summons the earth to come from the east and west. 3
50:2 From Zion, the most beautiful of all places, 4
God comes in splendor. 5
50:3 Our God approaches and is not silent; 6
consuming fire goes ahead of him
and all around him a storm rages. 7
50:4 He summons the heavens above,
as well as the earth, so that he might judge his people. 8
“Assemble my covenant people before me, 10
those who ratified a covenant with me by sacrifice!” 11
50:6 The heavens declare his fairness, 12
for God is judge. 13 (Selah)
“Listen my people! I am speaking!
Listen Israel! I am accusing you! 15
I am God, your God!
50:8 I am not condemning 16 you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me. 17
50:9 I do not need to take 18 a bull from your household
or goats from your sheepfolds.
50:10 For every wild animal in the forest belongs to me,
as well as the cattle that graze on a thousand hills. 19
50:11 I keep track of 20 every bird in the hills,
and the insects 21 of the field are mine.
50:12 Even if I were hungry, I would not tell you,
for the world and all it contains belong to me.
50:13 Do I eat the flesh of bulls?
Do I drink the blood of goats? 22
50:14 Present to God a thank-offering!
Repay your vows to the sovereign One! 23
50:15 Pray to me when you are in trouble! 24
I will deliver you, and you will honor me!” 25
50:16 God says this to the evildoer: 26
“How can you declare my commands,
and talk about my covenant? 27
50:17 For you hate instruction
and reject my words. 28
50:18 When you see a thief, you join him; 29
you associate with men who are unfaithful to their wives. 30
50:19 You do damage with words, 31
and use your tongue to deceive. 32
50:20 You plot against your brother; 33
you slander your own brother. 34
50:21 When you did these things, I was silent, 35
so you thought I was exactly like you. 36
But now I will condemn 37 you
and state my case against you! 38
50:22 Carefully consider this, you who reject God! 39
Otherwise I will rip you to shreds 40
and no one will be able to rescue you.
50:23 Whoever presents a thank-offering honors me. 41
To whoever obeys my commands, I will reveal my power to deliver.” 42
Mazmur 53:1-6
KonteksFor the music director; according to the machalath style; 44 a well-written song 45 by David.
53:1 Fools say to themselves, 46 “There is no God.” 47
They sin and commit evil deeds; 48
none of them does what is right. 49
53:2 God looks down from heaven 50 at the human race, 51
to see if there is anyone who is wise 52 and seeks God. 53
they are all morally corrupt. 55
None of them does what is right, 56
not even one!
53:4 All those who behave wickedly 57 do not understand 58 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:5 They are absolutely terrified, 59
even by things that do not normally cause fear. 60
For God annihilates 61 those who attack you. 62
You are able to humiliate them because God has rejected them. 63
53:6 I wish the deliverance 64 of Israel would come from Zion!
When God restores the well-being of his people, 65
may Jacob rejoice, 66
may Israel be happy! 67
Mazmur 60:1-12
KonteksFor the music director; according to the shushan-eduth style; 69 a prayer 70 of David written to instruct others. 71 It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 72 12,000 Edomites 73 in the Valley of Salt. 74
60:1 O God, you have rejected us. 75
You suddenly turned on us in your anger. 76
Please restore us! 77
60:2 You made the earth quake; you split it open. 78
Repair its breaches, for it is ready to fall. 79
60:3 You have made your people experience hard times; 80
you have made us drink intoxicating wine. 81
60:4 You have given your loyal followers 82 a rallying flag,
so that they might seek safety from the bow. 83 (Selah)
60:5 Deliver by your power 84 and answer me, 85
so that the ones you love may be safe. 86
60:6 God has spoken in his sanctuary: 87
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 88
60:7 Gilead belongs to me,
as does Manasseh! 89
Ephraim is my helmet, 90
Judah my royal scepter. 91
I will make Edom serve me. 93
I will shout in triumph over Philistia.” 94
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 95
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 96
60:12 By God’s power we will conquer; 97
he will trample down 98 our enemies.
Mazmur 75:1-10
KonteksFor the music director; according to the al-tashcheth style; 100 a psalm of Asaph; a song.
75:1 We give thanks to you, O God! We give thanks!
You reveal your presence; 101
people tell about your amazing deeds.
“At the appointed times, 103
I judge 104 fairly.
75:3 When the earth and all its inhabitants dissolve in fear, 105
I make its pillars secure.” 106 (Selah)
75:4 107 I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory! 108
75:5 Do not be so certain you have won! 109
Do not speak with your head held so high! 110
75:6 For victory does not come from the east or west,
or from the wilderness. 111
75:7 For God is the judge! 112
He brings one down and exalts another. 113
75:8 For the Lord holds in his hand a cup full
of foaming wine mixed with spices, 114
and pours it out. 115
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.” 116
75:9 As for me, I will continually tell what you have done; 117
I will sing praises to the God of Jacob!
“I will bring down all the power of the wicked;
the godly will be victorious.” 119
[50:1] 1 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
[50:1] 2 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
[50:1] 3 tn Heb “and calls [the] earth from the sunrise to its going.”
[50:2] 4 tn Heb “the perfection of beauty.”
[50:2] 5 tn Or “shines forth.”
[50:2] sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
[50:3] 6 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 7 tn Heb “fire before him devours, and around him it is very stormy.”
[50:4] 8 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] 9 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
[50:5] 10 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] 11 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).
[50:6] 13 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
[50:7] 14 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.
[50:7] 15 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).
[50:8] 17 tn Heb “and your burnt sacrifices before me continually.”
[50:9] 18 tn Or “I will not take.”
[50:10] 19 tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).
[50:11] 21 tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.
[50:13] 22 tn The rhetorical questions assume an emphatic negative response, “Of course not!”
[50:14] 23 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[50:15] 24 tn Heb “call [to] me in a day of trouble.”
[50:15] 25 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.
[50:16] 26 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
[50:16] 27 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
[50:17] 28 tn Heb “and throw my words behind you.”
[50:18] 29 tn Heb “you run with him.”
[50:18] 30 tn Heb “and with adulterers [is] your portion.”
[50:19] 31 tn Heb “your mouth you send with evil.”
[50:19] 32 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
[50:20] 33 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] 34 tn Heb “against the son of your mother you give a fault.”
[50:21] 35 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] 36 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] 37 tn Or “rebuke” (see v. 8).
[50:21] 38 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the
[50:22] 39 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
[50:22] 40 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] 41 sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.
[50:23] 42 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).
[53:1] 43 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the
[53:1] 44 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
[53:1] 45 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[53:1] 46 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[53:1] 47 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[53:1] 48 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[53:1] 49 tn Heb “there is none that does good.”
[53:2] 50 sn The picture of the
[53:2] 51 tn Heb “upon the sons of man.”
[53:2] 52 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 53 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[53:3] 54 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
[53:3] 55 tn Heb “together they are corrupt.”
[53:3] 56 tn Heb “there is none that does good.”
[53:4] 57 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
[53:4] 58 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
[53:5] 59 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
[53:5] 60 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
[53:5] 61 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
[53:5] 62 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
[53:5] 63 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
[53:6] 64 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 65 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 66 tn The verb form is jussive.
[53:6] 67 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[60:1] 68 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
[60:1] 69 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
[60:1] 70 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[60:1] 72 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
[60:1] 73 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
[60:1] 74 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
[60:1] 75 sn You have rejected us. See Pss 43:2; 44:9, 23.
[60:1] 76 tn Heb “you broke out upon us, you were angry.”
[60:1] 77 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[60:2] 78 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.
[60:2] sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.
[60:2] 79 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
[60:3] 80 tn Heb “you have caused your people to see [what is] hard.”
[60:3] 81 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
[60:4] 82 tn Heb “those who fear you.”
[60:4] 83 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[60:5] 84 tn Heb “right hand.”
[60:5] 85 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 86 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 87 tn Heb “in his holy place.”
[60:6] 88 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 89 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 90 tn Heb “the protection of my head.”
[60:7] sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
[60:7] 91 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 92 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 93 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 94 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 95 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 96 tn Heb “and futile [is] the deliverance of man.”
[60:12] 97 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 98 sn Trample down. On this expression see Ps 44:5.
[75:1] 99 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
[75:1] 100 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 superscription to Pss 57-59.
[75:1] 101 tn Heb “and near [is] your name.”
[75:2] 102 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
[75:2] 103 tn Heb “when I take an appointed time.”
[75:2] 104 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
[75:3] 106 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
[75:4] 107 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the
[75:4] 108 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
[75:5] 109 tn Heb “do not lift up on high your horn.”
[75:5] 110 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).
[75:5] sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
[75:6] 111 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
[75:7] 113 tn The imperfects here emphasize the generalizing nature of the statement.
[75:8] 114 tn Heb “for a cup [is] in the hand of the
[75:8] 115 tn Heb “and he pours out from this.”
[75:8] 116 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”
[75:8] sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.
[75:9] 117 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
[75:10] 118 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
[75:10] 119 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
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