Ps. 50:16-23 – The Judge’s Warning To Those Who Forget God

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 8 Oct. 2023

Introduction

vs.16-17 The audience is “the wicked”

v.17 CHARGE#1: Abandoned Accountability to God

v.18 CHARGE #2: Associated With Thieves & Adulterers

v. 19 CHARGE #3: Adopted Loose Speech

v. 20 CHARGE #4: Accused Brothers Wrongfully

vs.21 God’s Responses

vs.22 God’s Admonition & Warning

vs.23 Conclusion & Application

Psalm 50:16-23 Side-by side comparison of versionsA

Vulgate (Ps. 49)B

LXXC
(Ps. 49)

Brenton (Vaticanus)D

KJVE

NAW

Masoretic TxtF

PeshittaG

16 peccatori autem dixit Deus quare tu enarras iustitias meas et adsumis testamentum meum per os tuum

16 τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός Ἵνα τί σὺ διηγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου;

16 But to the sinner God has said, Why dost thou declare my ordinances, and take up my coven­ant in thy mouth?

16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?

16 But to the {sinner}, God said, “What business do you have recounting my statutes or taking up my covenant upon your mouth,

טז וְלָרָשָׁעH אָמַר אֱלֹהִים: מַה לְּךָ לְסַפֵּר חֻקָּי, וַתִּשָּׂא בְרִיתִי עֲלֵי Iפִיךָ?
16 Xלחטיא אמר לה אלהא
מא לך [ו]לכתבאJ דפוקדני Xדשׁקלת קימי בפומך

17 tu vero odisti disci­plinam et proiecisti sermones meos retrorsum

17 σὺ δὲ ἐμίσησας παιδείαν καὶ ἐξέβαλεςK τοὺς λόγους μου εἰς τὰ ὀπίσω.

17 Whereas thou X hast hated instru­ction, and hast cast my words behind thee.

17 Seeing thou X hatest instruction, and castest my words behind thee.

17 when you yourself have hated discipline and cast my words behind you?

יז וְאַתָּה שָׂנֵאתָ מוּסָר, וַתַּשְׁלֵךְ דְּבָרַי אַחֲרֶיךָ.
17 אנת דין סנית מרדותי ושׁדית מלי לבסתרך

18 si vide­bas furem currebas cum eo et cum adult­eris portion­em tuam [ponebas]

18 εἰ ἐθεώρεις κλέπτην, συνέτρεχες αὐτῷ, καὶ μετὰ μοιχῶν τὴν μερίδα σου [ἐτίθεις]·

18 If thou sawest a thief, thou rannest along with him, and [hast cast in] thy lot with adulterers.

18 When thou sawest a thief, then thou con­sentedst with him, and X hast been par­taker with adulterers.

18 When you saw a thief, then you {ran} with him, and {you shared} your inheritance with adulterers.

יח אִם רָאִיתָ גַנָּב - וַתִּרֶץL עִמּוֹ, וְעִם מְנָאֲפִיםM חֶלְקֶךָ.
18 אן חזא הוית גנבא רהט הוית עמה ועם גירא מנתך [סאם הוית]

19 os tuum abundavit malitia et lingua tua concinnabat dolos

19 τὸ στόμα σου ἐπλεόνασενN κακίαν, καὶ ἡ γλῶσσά σου περιέπλεκεν δολιότητα·

19 Thy mouth has multiplied wickedness, and thy tongue has framed deceit.

19 Thou givest thy mouth to evil, and thy tongue frameth deceit.

19 You have commissioned your mouth with evil, and you have attached your tongue to deceit.

יט פִּיךָ שָׁלַחְתָּO בְרָעָה, וּלְשׁוֹנְךָ תַּצְמִידP מִרְמָה.
19 פומך ממללQ הוא בישׁתא ולשׁנך ממלל נכלא

20 sedens adversus fratrem tuum loquebaris [et] adversus filium matris tuae ponebas scandalum

20 καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις [καὶ] κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλονR.

20 Thou didst sit [and] speak against thy brother, [and] didst X scandalize X thy mother's son.

20 Thou sittest and speakest against thy brother; thou X slan­derest X thine own mother's son.

20 Sitting [in judgment], you spoke against your brother; {indeed,} against the son of your mother you deposited blame.

כ תֵּשֵׁבS בְּאָחִיךָ תְדַבֵּר, Tבְּבֶן אִמְּךָ תִּתֶּן דֹּפִיU.
20 יתב הוית [ו]רנא באחוך [ו]בבר אמך ממיק הויתV

21 haec fec­isti et tacui existimasti inique quod ero tui sim­ilis arguam te et statuam contra faci­em tuam 

21 ταῦτα ἐποίησας, καὶ ἐσίγησα· ὑπέλαβες ἀνομίανW ὅτι ἔσομαί σοι ὅμοιος· ἐλέγξω σε καὶ παραστήσωX κατὰ πρόσωπόν σου.Y

21 These things thou didst, and I kept silence: thou thought­est wickedly that I should be like thee, but I will reprove thee, and set [thine offen­ces] before X thee.

21 These things hast thou done, and I kept silence; thou thought­est that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.

21 You did these things, and I kept quiet. You reckoned that I was {lawless} like yourself. I will bring justice to bear on you, and I will arrange it before your eyes!

כא אֵלֶּה עָשִׂיתָ Zוְהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹתAA אֶהְיֶה כָמוֹךָ אוֹכִיחֲךָ וְאֶעֶרְכָהAB לְעֵינֶיךָ.
21 הלין [כלהין] עבדת ושׁתקת [לך] סברת עולא דאכותך אהוא אכסך דין ואסדור אנין לעניך

22 intelleg­ite nunc haec qui ob­liviscimini Deum nequando rapiat et non sit qui eripiat

22 σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι τοῦ θεοῦ, μήποτε ἁρπάσῃAC καὶ μὴ ᾖ ὁ ῥυόμενος·

22 Now consider these thing[s], ye that forget God, lest he rend you, and there is no deliverer.

22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

22 Please understand this, you who forget God; otherwise I will rip you to shreds and there will be no escape.

כב בִּינוּ נָא זֹאת שֹׁכְחֵי אֱלוֹהַּ, פֶּן אֶטְרֹףAD וְאֵין מַצִּיל.
22 אסתכלו בהדא אילין דטעין לאלהא דלמא נתברכוןAE ולית דמפצא

23 sacrific­ium laudis honorifica­bit me et illic iter [quod] ostendam illi X salutare Dei 

23 θυσία αἰνέσεωςAF δοξάσει με, καὶ ἐκεῖ ὁδός, [] δείξω αὐτῷAG X τὸ σωτήριον τοῦ θεοῦ. 

23 The sacrifice of praise will glorify me: and that is the way [wherein] I will shew to him X the salvation of God.

23 Whoso offereth praise glori­fieth me: and [to] him [that] order­eth his con­versation aright will I shew X the salvation of God.

23 He who sacrifices a thanks-offering honors me, and {there} is the way. I will cause him to see into the salvation of God.

כג זֹבֵחַAH תּוֹדָה - יְכַבְּדָנְנִי, וְשָׂם דֶּרֶךְAI - אַרְאֶנּוּ בְּיֵשַׁעAJ אֱלֹהִים.
23 אינא דדבח תודיתא [הו] נשׁבחני Xתמן אחויוהי אורחא דפורקנה דאלהן


1John Gill noted the many ways theft showed up in the Jewish religious establishment of Jesus’ day: “[T]hey devoured widows' houses, and robbed them of their substance, under a pretence of long prayers; they consented to the deeds of Barabbas, a robber, when they preferred him to Jesus Christ; and they joined with the thieves on the cross in reviling him”

2cf. Psalms 10:7; 17:1; 24:4; 34:14; 35:20; 36:4; 38:13; 43:1; 50:19; 52:6; 55:12, 24; 109:2 – in Hebrew

3Calvin, Henry, & Gill agreed with my interpretation, but Augustine, Spurgeon, & Cohen saw in the sitting, not official corruption, but rather wholehearted devotion to an evil plan. Ibn Ezra associated it with Ps. 1 "in the seat of the scornful.”

4מלושׁני , a synonym for the word דפי in Psalm 50:20.

5Calvin noted, “And here what a remarkable proof have we of the grace of God in extending the hope of mercy to those corrupt men, who had so impiously profaned his worship, who had so audaciously and sacrilegiously mocked at his forbearance, and who had abandoned themselves to such scandalous crimes! In calling them to repentance, without all doubt he extends to them the hope of God being reconciled to them, that they may venture to appear in the presence of his majesty. And can we conceive of greater clemency than this, thus to invite to himself, and into the bosom of the Church, such perfidious apostates and violators of his covenant, who had departed from the doctrine of godliness in which they had been brought up? Great as it is, we would do well to reflect that it is no greater than what we have ourselves experienced.”

6Ibn Ezra is the earliest source I found for adding the word.

AMy original chart includes the NASB, NIV, and ESV, but their copyright restrictions force me to remove them from the publicly-available edition of this chart. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scrolls containing Psalm 49 are 4Q85 Psalmsc (which contains parts of verses 13-23) and 11Q9 Psalmse (containing parts of vs. 3-7). Where the DSS is legible and reads the same as the MT, the Hebrew text is colored purple. Where the DSS and ancient versions support each other against the MT in such a way that I suspect they are the original reading, I have highlighted them with yellow.

BJerome's Latin Vulgate w/ Deuterocanon using Gallican Psalter, 405 AD. As published electronically by E-Sword.

CThis Greek New Testament (GNT) is the 1904 "Patriarchal" edition of the Greek Orthodox Church. The Robinson-Pierpont Byzantine majority text of the GNT and the Textus Receptus are very similar. The Westcott-Hort, Nestle-Aland, and UBS editions are a slightly-different family of GNTs developed in the modern era as a break from the traditional Greek Bible by compiling just a few of the oldest-known manuscripts, but even so, the practical differences in the text between these two editing philosophies are minimal.

DEnglish translation of the Septuagint by Sir Lancelot Charles Lee Brenton, 1851, “based upon the text of the Vaticanus” but not identical to the Vaticanus. As published electronically by E-Sword.

E1769 King James Version of the Holy Bible; public domain. As published electronically by E-Sword.

FFrom the Wiki Hebrew Bible https://he.wikisource.org/wiki/%D7%A1%D7%A4%D7%A8_%D7%AA%D7%94%D7%9C%D7%99%D7%9D.
DSS text comes from https://downloads.thewaytoyahuweh.com

GThe Leiden Peshitta, Copyright © 2012 by The Peshitta Foundation c/o Leiden University Institute for Religious Studies, as published electronically in BibleWorks.

HVulgate, Septuagint and Peshitta all read “sinner” instead of “wicked.” It is a different word in Hebrew, but the meaning is not contradictory. Targum supports the MT, adding “who serves tutubah and kneels to pray with impiety.” DSS is obliterated here. Fields notes no variants from the LXX among the other Greek versions.
Gill strangely limits the meaning to be merely a prophetic diatribe against the Scribes and Pharisees of Jesus’ day.
Delitzsch confirmed my interpretation of the overall structure of the Psalm: “The wicked in v.16 “is not those who are addressed in v.7... Even the position of the words [“and to the wicked he said”] clearly shows that the divine discourse is now turned to another class…”
Gerald Wilson, in the NIV Application Commentary, saw this as a “Covenant Lawsuit.”

ICuriously, the NIV and ESV departed from the traditional interpretation of this word to render it “lips” (adding a plural which is not there in Hebrew), but then they return to the standard meaning of the word (“mouth”) when it recurs in v.19.

J“writings/books”

KAquila & Symmachus translated with the synonym ερριψας “threw away.”

LIf you point the same consonants differently (וַתָּרָץ) you get a different root word - רוצ “run” instead of רצה “accept/favor/be pleased/approve,” which is why the the Syriac, Targum (רהיטתא), Septuagint, Ethiopic, and Vulgate all read “run.”
Gill supported “run” and cited Vatablus, Musculus, Piscator, and Ainsworth in support.
Calvin: “Most interpreters render tirets, ‘to run,’ although others derive it from ratsah, rendering it ‘to consent.’ Either translation agrees sufficiently with the scope of the Psalmist, and the preference may be left to the reader’s own choice.”
Delitzsch was decidedly against “run.”

MThis is the same root word for “commit adultery” in the 10 commandments. Vulgate, LXX, and Peshitta all add a verb meaning “put” and Targum does the same, but with a verb meaning “shared” (שׁויתא).

NAquila and Symmachus instead used απεστειλας (sent away/commissioned”) siding with the MT against the LXX.

ONowhere else in the Hebrew Bible does “evil” follow close after this verb “commission.” Vulgate and LXX translate with a completely different word “multiplied” (and the Peshitta = “spoke”), but Targum and DSS agree with the MT “sent/threw/commissioned.” Furthermore, while this verb could be 3rd person feminine singular, the word “mouth” is masculine, so it doesn’t agree with the Hebrew verb as its subject, therefore, most English versions interpret this verb instead as 2nd person masculine singular, which is spelled the same way. The Vulgate and Septuagint (I’m not sure about the Peshitta or Targum) however, interpret the “mouth” as the subject of this verb anyway. The second half of the verse poses more of an interpretive problem because the “tongue” can be construed as feminine and therefore could be construed as the subject of “frames/attaches,” which could also be 3fs (“your tongue attaches to deceit” – the rendering of Vulgate, LXX, KJV, NASB, & ESV), or the translator can maintain the poetic structure of the grammar and assume that both verbs should be construed as 2ms and both nouns should be construed as emphatic objects (“you attach your tongue to deceit” – the rendering of the NIV). The practical upshot is not much different, however.

PThis is the only occurrence of this root in the Bible in an active stem (Hiphil, in this case). The few other occurrences are all in the passive Piel or Pual stems, and most of them have to do with making a covenant alliance with the “God of the Gap” through prostitution with Moabites (Num. 25:3, 5; Ps. 106:28), although one has to do with a sword “attached” to Joab’s thigh (2 Sam. 20:8). Targum translates‎ מדבקא למללא ("adheres to speak”), Peshitta uses only “speak,” LXX = “wraps up/enfolds around,” and Vulgate = “dress/prepare.” See previous endnote on the subject/object of this verb.

QPeshitta uses the same word “speaks” for both verbs in this verse.

RLXX = “placed a stumbling-block,” Aquila & “E” = εδιδως ψογον (gave a vote against?”)

SPeshitta & LXX interpreted this as a participle. In ANE culture, “sitting” indicated carrying out the office of a judge/king.

TLXX, Peshitta, & Vulgate all have a conjunction here at the midpoint of the verse, but it doesn’t change the meaning. Delitzsch noted, “The preposition בְּ with דִּבֶּר has, just as in Num. 12:1, and frequently, a hostile signification.”

UHapax legomenon. BDB = “blemish, fault” Holladay = “stain, fault” Vulgate & LXX = scandal/stumbling-block Delitzsch: “דֳּפִי signifies a thrust, a push (cf. הָדַף)… but it also signifies vexation and mockery (cf. גָּדַף); it is therefore to be rendered: to bring reproach (Jerome, opprobrium) upon any one, to cover him with dishonour.”

VPeshitta has a verb of being here instead of the MT’s verb for “gave.”

WLXX = lawlessness [ἀνομίαν], Aquila = being [εσομενος] = MT, Symmachus = having supposed [ενομισας]

XLXX is like the MT “arrange.” Aquila, however, interpreted it “humble,” and Theodotian = “store up” [στοιβασω].

YVulgate and LXX read “against your face,” whereas the MT and Peshitta reads “before your eyes.”
Targum = “before (קדמ) you” Kittel noted that there are 2 Hebrew manuscripts which read “face” however.

Zcf. same word in v.3 There also, it meant not to prosecute.

AAPeshitta, LXX, Theodotian & Vulgate all read “lawless/evil” (which would look very similar in Hebrew הַוֹּת), Targum reads “to be forever saying peace,” DSS instead reads איות (possibly “agreement” or “being” but not in Davidson’s analytical lexicon) Delitzsch called it an intensive infinitive caused by the “close connection of the clauses,” citing Ewald (§240, c).

ABGroves-Wheeler morphology, OSHB morphology, & Beall/Banks/Smith’s Parsing Guide all locate the final he in the MT as cohortative (“let me arrange”), whereas the Peshitta considers it to be a pronoun (“I will order them”), which would require different pointing. Delitzsch commented that the spelling is “וְאֶֽעֶרְכָה, not ואערכֶהָ, in order to give expression, the second time at least, to the mood, the form of which has been obliterated by the suffix.” Gill, Spurgeon, and G. Wilson saw in this verb a military offensive, since the verb was often used of mobilizing an army.

ACAquila & Symmachus render θηρευσω (hunt down”) instead of “rend,” but this does not alter the overall meaning.

ADThis imagery of a victim with “none to rescue” appears several times in the rest of Scripture describing the wicked (2 Sam. 14:6, Job 5:4, Isa. 5:29 & 42:22, Dan. 8:4, and Psalm 7:2 – which also includes “he will tear”), describing God (Job 10:7, Isaiah 43:13, and Hosea 5:14 – which also includes “I will tear”), and even describing God’s people (Micah 5:8 – including “he will tear”).

AEPeshitta reads “be crushed” instead of the MT “tear,” but it doesn’t change the overall meaning.

AFAquila & Symmachus rendered θυσιαζων ‘υπερ αινεσεως (“The one who sacrifices for the purpose of praise glorifies me”), aligning with the MT instead of the LXX, which reads, “A sacrifice of praise glorifies me.” Either translation is possible given the consonantal text - i.e. ZBH, before the Masoretic pointing was added, could be interpreted as a noun (“sacrifice”), a participle (“he who sacrifices”), or a verb (“he sacrificed”).

AGInstead of the LXX (“this is the way in which I will show to him the salvation of God”), Symmachus reads τω ευτακτως ‘οδευοντι (to the one in good order goes the salvation of God”) correcting to the MT.

AHLXX & Vulgate read this as a noun, which is a possible interpretation of the unpointed Hebrew text they would have had to work with, but the Peshitta and Targum interpreted it as a verb.

AIWithout the 10th century Masoretic vowel pointing, this word (SM) could mean either “there” (shom) or “he put” (som). The Vulgate, LXX, and Peshitta all interpreted it in the former sense, but the MT and modern English versions have interpreted it in the latter sense. The Targum doesn’t support either tradition, but goes in a different direction with‎ די יעדי (“the one who passes over the road”). Most of the commentaries I read favored “order aright,” but surprisingly, Delitzsch wrote, “The lxx indicates the correct idea.”

AJThe Yahwistic version of this statement is in Psalm 84:8Cause us to see, Yahweh, your lovingkindness and your salvation…” This form of the word for “salvation” occurs nowhere else in the Bible with the verb for “see,” but another form of the word for “salvation” does occur with the verb for “see” in Exod. 14:13; 2 Chr. 20:17; Ps. 91:16; 98:3; Isa. 52:10.

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