Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 8 Oct. 2023
Read
my translation of the whole of Psalm 50:
{A Psalm by
Asaph.} Yahweh, the God of gods spoke, and He called the earth from
the rising of the sun to its going-down. Out of Zion – the
perfection of beauty – God became dazzling. Let our God come in
and not keep quiet! Fire will consume things in front of His face,
and all around Him it will be extremely volatile. He will call to
the heavens above as well as to the earth, in order to judge His
people. “Gather to Him His godly ones who ratify His covenant on
the basis of sacrifice.” And the heavens will communicate His
righteousness because it is God Himself who is judging! SELAH
“Please listen, my people Israel, and let me speak to you, and let
me testify with you. I am God, your God. It’s not over your
sacrifices that I am reproving you – for your
whole-burnt-offerings are before me continuously. I will not take
from your house a bullock or goats from your pens, because every
wild animal belongs to me, the cattle on the hills and the oxen. I
know every bird of the heavens; the animal in the field is already
in my company. If I were hungry, I would not tell it to you, because
the world and what fills it belong to me! Do I eat the flesh of
bulls or drink the blood of goats? Sacrifice to God a
thanks-offering, and make good on your vows to the Most High. Also,
call out to me during a time of crisis. I will rescue you, then you
glorify me!” But to the sinner, God said, “What business do you
have recounting my statutes or taking up my covenant upon your
mouth, when you yourself have hated discipline and cast my words
behind you? When you saw a thief, then you ran with him, and you
shared your inheritance with adulterers. You have commissioned your
mouth with evil, and you have attached your tongue to deceit.
Sitting in judgment, you spoke against your brother; indeed, against
the son of your mother you deposited blame. 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! Please understand this, you who forget God; otherwise I will
rip you to shreds and there will be no escape. He who sacrifices a
thanks-offering honors me, and there is the way. I will cause him to
see into the salvation of God.
In the first section of this Psalm, God is introduced as the awesome judge of all, and in the middle part of the psalm, we saw God’s corrective admonition to His own people. Now in the third and final part of the psalm, we see God turning His attention to the wicked and arraigning them for their crimes and giving them a stern warning.
This is addressed to persons who are mingling with God’s people, going to church, and mouthing the same religious words that the faithful are mouthing, but whose life is characterized by the pursuit of what is wrong – characterized by sin against God’s laws – particularly the second table of the law. This is spoken to those who secretly hate God and are His enemies.
God says, “Why are you rattling off the 10 commandments to other people like it makes any difference to you?” What business do you have showing up at church and reading the responsive readings and reciting the creeds and saying Amen when you have no relationship with me and you recoil at the idea of me holding you accountable for anything? “You are an authority to yourself; stop pretending that God means anything. Don’t use my word to manipulate other people when You don’t follow my word yourself.”
This is a problem addressed many times throughout the Bible. In a religiously-oriented community like the ancient nation of Israel, there are always people who want to be considered a part of the community and to experience its benefits without actually being believers themselves. We read in the Gospels of many run-ins Jesus had with religious people who wouldn’t believe in Him.
The same is true of modern Christianized nations like ours – and even of smaller communities like Christian schools, non-profits, and churches.
I grew up going to Christian schools, but through most of those years, I could count on one hand the number of kids who were a positive influence on my faith.
I was just reading an article about Mark Driscoll, how he started a very successful church organization at Mars Hill but destroyed it by his sin, and then, rather than submit to church discipline, he just ran away to another state and started, with even less accountability, another big church organization that naive people are still flocking to, and it is making shipwreck of the faith of many.
In the parable of the Wheat and the Weeds (Matt. 13:24ff), Jesus said that He is going to leave things the way they are for now – so there will always be hypocrites and posers in churches and Christian organizations, but when Jesus returns to judge, He promises to separate those weeds out and burn them.
This was a theme throughout Isaiah’s prophecies too:
Isaiah 1:11-20 “‘To what purpose of mine is the multitude of your sacrifices?’ says Yahweh, ‘I have had-my-fill of whole-burnt-offerings of rams and the fat of feed-lot-animals; and in blood of bulls and lambs and goats I do not delight... Do not continue to bring vain grain-offerings… 18 Please move and let us reason,’ says Yahweh, ‘Though your sins are like scarlet, like snow they will be whitened, Though bloody, like crimson, like wool they will become. If you are willing and you listen, you will eat the good of the land, but if you refuse and you disobey, you will be consumed by the sword...’” (NAW, cf. 41:8 )
Isaiah 29:12-13 “Because this people drew near with its mouth and with its lips they honored me, yet its heart was far away from me, and their fear of me has been commandments taught by men, therefore… the wisdom of its wisemen will perish...” (NAW)
The next 4 verses identify 4 particular sins committed by these wicked persons. Let’s look at each of these sins in turn and consider whether any of this wickedness lurks in our own hearts.
“...you have hated discipline/instruction and cast my words behind you”
God’s Word is clear that only those who listen to Him and obey Him are His blessed people. Those who don’t listen but reject His words will be punished.
Proverbs 1:7 “The fear of the LORD is the beginning of knowledge, But fools despise [בזו] wisdom and instruction... 22 ...fools hate knowledge… 30 They would have none of my counsel And despised [נאצו] my every rebuke… 12:1 Whoever loves instruction loves knowledge, But he who hates correction [תוכחת] is stupid.” (NKJV)
This plays out during the time of the Judges: Nehemiah 9:26-27 "...they were disobedient And rebelled against You, Cast Your law behind their backs And killed Your prophets, who [bore testimony with] them … Therefore You delivered them into the hand of their enemies, Who oppressed them...” (NKJV)
It happened again in the early days of the northern kingdom of Israel: 1 Kings 14:9-10 the Israelite prophet Ahijah sent this message from God to King Jeroboam, “...you have done more evil than all who were before you, for you have gone and made for yourself other gods and molded images to provoke Me to anger, and have cast Me behind your back— therefore behold! I will bring disaster on the house of Jeroboam…” (NKJV)
And again in the middle of the southern kingdom of Judah: Isaiah 5:24 “Therefore, as a tongue of fire consumes stubble, and flame withers the dry grass, their root will be like rottenness, and their flower will go up like dust, for they have rejected [מאס] the law of Yahweh of Hosts, and the word of the Holy One of Israel they have despised [נאצ].” (NAW)
Jesus spoke of it during the time of the Gospels too, John 3:18, 20 “...he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God… For everyone practicing evil hates the light and does not come to the light, … 10:27-28 My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life...” (NKJV)
And the apostles prophesied of it happening in the end times 2 Timothy 4:3-4 “For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables…. before God and the Lord Jesus Christ... judge the living and the dead...” (NKJV)
There is a problem if you sing God’s praises when He blesses you with temporal things, then you complain against God – and deny that He is your God – when He brings hardship into your life. (Augustine) The call in this Psalm is to do the opposite, to listen to the word of God (v.7), to walk in covenant with Him (v.5), call upon Him in hardships (v.15), and be saved and honor Him.
There has been debate for the last thousand years or more over the two verbs in this verse:
The first verb in the original consonantal Hebrew text was traditionally interpreted “run with/join in” for hundreds of years until the Masorite scribes added vowel pointings that changed the meaning to “be pleased,”
And the Masorite Hebrew text doesn’t actually have a verb in the second half, but all the ancient versions have a verb like “put/shared.”
Nevertheless the meaning of the verse is quite clear no matter which textual tradition you follow: The wicked who are falling under divine judgment have associated themselves with stealing and adultery, flagrantly breaking at least 20% of the 10 Commandments right there.
Not only have they fallen into these sins, the desire to do these sins has come out of their own hearts. No sooner do they see a thief than they want to partner in thievery – and the same with adultery. They commit these sins because they want to.
I should note that this is different from the kind of associating with sinners that Jesus did. Jesus hung out with thieving tax collectors and chatted with strange women, but it was not because He wanted to participate in their sin; it was because He wanted to call them out of bondage to these sins into the freedom of faith in Him and eternal life. We can do the same.
But when thieves1 can get away with stealing, they share the loot among themselves, and when adulterers can get away with their sexual sin, it might seem fun and profitable, but the Bible is clear on God’s judgment against these two violations of the 10 Commandments:
1 Corinthians 6:9-10 “...have y'all not known that the unrighteous will not inherit the kingdom of God? Do not be deceived: Neither the immoral nor idol worshipers, nor adulterers, nor gays nor homosexuals, nor thieves, nor the greedy, nor drunkards nor abusive speakers nor graspers will inherit the kingdom of God.” (NAW)
Revelation 21:8 “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” (NKJV, cf. Psalm 1)
But you might say, “I’ve never stolen or committed adultery!” Well, are you ever “pleased” to watch other people steal or commit adultery in movies? Where is your heart?
1 Peter 4:3-5 “...the time of life which has gone by is enough for y'all to have accomplished the will of the nations, having proceeded into immoralities, lusts, alcohol-binges, orgies, parties and illicit idolatries – in regard to which they are alienated, uttering hurtful epithets when y'all do not run together into the same flood of dissolute behavior. Those guys will render an account to the One who is preparing to judge the living and the dead” (NAW)
Ephesians 4:28 “The one who is stealing, let him no longer steal; but rather let him labor at what is good, working with his own hands in order that he might have something to donate to the one who has a need.” (NAW, cf. Eph. 5:3, 1 Pet. 4:15)
“Sharing your inheritance with adulterers,” could be referring to children born outside the support that Biblical marriage provides – the consequences of this sin impacts a family for generations.
In contrast with sharing an inheritance with adulterers, David, in Psalm 16:5-6 says, “Yahweh is the allotment [מְנָת] of my inheritance ...” (NAW) When the Lord is your inheritance, you get eternal life!
Speaking “evil” and telling lies to “deceive” others are not merely things they slip up and do on occasion, they have dedicated their mouths to evil speech, purposefully speaking evil and not restraining it in any way. Furthermore, the Hebrew verb that connects the “tongue” with “deceit” in the second half of v.19 is the verb used of forming binding alliances (and it is also the word used to describe Joab “attaching” his hidden sword to his thigh). They are permanently stuck to lies.
Of course, what comes out of the mouth reveals what is going on in the heart. (Mark 7:21-23 “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man.” ~NKJV) Their speech reveals “dedication” to “deception” and “evil” in the core of their being.
Once again, the Bible is clear on God’s judgment against this kind of sin:
Psalm 5:6 “You will destroy speakers of falsehood; a man of bloodshed and deceit2 Yahweh will abhor.” (NAW)
Revelation 21:8 "...all liars shall have their part in the lake which burns with fire and brimstone, which is the second death." (NKJV)
In the New Testament, Christians are warned that these sorts of sins will continue to be a problem in the world:
Romans 1:28-32 “...as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.” (NKJV, cf. Rom. 16:17-18)
And the apostles clearly teach Christians how to fight against these sins of the tongue: Stop your mouth and fill your mind with the Bible:
Ephesians 5:3-6 “But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks... Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.” (NKJV)
2 Timothy 3:13-15 “...evil men and impostors will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of… [in] the Holy Scriptures…” (NKJV)
1 Peter 2:1-2 “Therefore after you have displaced all wickedness and deceptiveness and hypocrisies and rivalries and all trash-talks, like newborn babies y'all must start cultivating desire for the non-deceptive milk of the word, in order that y'all might be caused to grow in salvation by means of it” (NAW)
In the Psalmist’s culture, the act of “sitting down” indicated that you were executing the office of a judge.3 (The prosecutor would stand to make accusations while the judge sat.) This gives us a clue that some injustice is going on. Judges should be impartial, but here the judge is the one spouting off the accusations! This brother is not going to get a fair trial.
Blameshifting is as old as Adam (who told God, “It was that woman you gave me!” in Genesis 3), and it is ubiquitous among sinners with guilty consciences. It’s curious how often people blame others for the very things they themselves have done wrong, from the little child who complains to mama that his brother hit him back, to the drive-by atheist who angrily accuses street-preachers of being hateful and intolerant. The “pot calling the kettle black” happens in our work environments and in our marriages too.
Now, of course, there is a place for confronting a brother or sister over real sin, and Jesus taught us how to do that justly and lovingly in Matthew 18, but apart from that, normally we should be protecting our brothers and sisters out of love for them, not browbeating them with accusations or rigging justice so that they get punished for what we have done wrong.
Once again, the law is clear on this point:
Exodus 20:16 “You shall not bear false witness against your neighbor.” (NKJV)
Leviticus 19:15-18 “Y'all may not do what is unfair in the justice-system. You may not tilt the cases of the needy, and you may not inflate the cases of the great; it is with righteousness that you must judge your fellow-man. You may not advance a rumor among your people. You may not stand against the blood of your neighbor; I am Yahweh. You may not hate your brother in your heart; you must earnestly make [things] right with your fellow-man and not raise up sin on account of him. You may not be vengeful and you may not begrudge the children of your people, rather you must bear love toward your neighbor as to yourself. I am Yahweh.” (NAW)
Psalm 101:5 “Whoever secretly slanders4 his neighbor, Him I will destroy; The one who has a haughty look and a proud heart, Him I will not endure.” (NKJV, cf. Ps. 31:18)
And, once again, the New Testament warns us that this sin will be prevalent in the last days, and that Jesus will judge it in the end:
Matthew 10:21 “...brother will deliver brother over to death, and a father will do the same to his child, and children will rise up against parents and put them to death...” (NAW)
Romans 1:18ff “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness… 29 filled with... maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters... untrustworthy, unloving, unforgiving, unmerciful…” (NKJV, cf. 2 Cor. 12:20)
And the Bible tells us what to do instead of blameshifting:
Ephesians 4:32 “...be kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.” (KJV, cf. Heb. 12:12-14, Gal. 5:13-14)
Romans 12:10 “Be kindly affection[ate] one to another with brotherly love; in honour preferring one another… 14:13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.” (KJV)
Colossians 3:12-14 “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection.” (NKJV)
Now, after laying out the four violations of Abandoning accountability, Associating with thieves and adulterers, Adopting loose speech, and Accusing brothers wrongfully, God points out that His gracious patience, which had kept Him quiet (in vs. 3 and 21) so that He did not judge the wicked for a while, and which should have been used as a time to repent of these sins and get right with God, instead was reckoned by the wicked “as though God were as lawless as they were,” not considering sin to be a problem.
(All the ancient Greek, Latin, and Aramaic versions actually use the word “lawless” to describe how the wicked thought of God.)
God was just talking through His hat, so to speak, when He gave the 10 Commandments; He didn’t really expect strict adherence to them.
“Not so,” says God, “I was just delaying my prosecution. I am no longer going to be silent about sin; I am coming to judge it; I am now here to confront you with the evidence of your sin and to punish you for it.”
David mentioned this phenomenon of wicked people interpreting God’s silence as permissiveness earlier in Psalm 10:4-11 “A wicked man according to the stuck-up-ness of his nose will never be a seeker; all his schemes assume there is no God... It is a curse that fills His mouth – also deceit and oppression; under his tongue are trouble and iniquity. He sits in ambush by the subdivisions. In the hiding-places he murders an innocent man... He said in his heart, ‘God forgot! He has hidden His face; He never saw a thing!’” (NAW)
But the fact that God hasn’t punished you for your sin is not because He didn’t see it, and it’s not because He winks at wickedness like a corrupt politician; it is because He is patient about saving sinners.
2 Peter 3:9 “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” (NKJV)
Isaiah 57:11 “And whom did you dread and fear that you became deceptive and did not remember me? You did not lay it upon your heart. Was it not I myself who held peace – and that for an eternity, yet you do not fear me!” (NAW, cf. 42:14)
The Apostle Paul explained in Acts 17:30-31 “… [The] times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained...” (NKJV)
So if you have Abandoned accountability to God, Associated with thieves and adulterers, Adopted loose speech, or Accused brothers wrongfully, don’t take the silence of God and the continuance of the “good life” as license to keep doing those wrong things. Take advantage of the time you have now to get right with God, receive forgiveness from Jesus and turn away from sin before it’s too late!
Isaiah 55:6-7 “Seek Yahweh while He is to be found, call Him while He is to be near. Let the wicked forsake his way, and a man of iniquity his thoughts, and let him turn to Yahweh and He will have compassion on him, and to our God, for He will be great to pardon.” (NAW)
Romans 2:4 “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (NKJV)
Revelation 2:16 Jesus says, “Repent, or else I will come to you quickly and will fight against them with the sword of My mouth.” (NKJV)
This seems to be an allusion to Psalm 7:2, where David complained to God that the wicked man would “tear my soul apart like a lion rips, and there will be no deliverer.” (NAW) When Jesus comes back, the tables will be turned, and it will be the wicked who is ripped to shreds by the almighty God, and nobody’s going to say, “Hey God, don’t hurt my friend. Hey, I mean it now. If you don’t stop punishing him, I’ll beat you up!” Jesus will just laugh and say something like, “Go ahead, make my day!”
This action of “tearing in pieces” is used throughout the Bible to describe how wild animals eat their prey. They tear off bites just big enough to swallow. It’s a gruesome image, but God uses it of Himself throughout the Scriptures in:
Job 10:7 “Although You know that I am not wicked, And there is no one who can deliver from Your hand?” (NKJV)
Isaiah 43:13 “Also from today, I am He. There is not one who can deliver from my hand. I act and who can make it turn back?” (NAW)
Hosea 5:14 “For I will be like a lion to Ephraim, And like a young lion to the house of Judah. I, even I, will tear them and go away; I will take them away, and no one shall rescue.” (NKJV)
Once again, the audience is “those who forget God.” When Jesus cried from the cross, “My God, My God, why have you forsaken me?” He was in anguish over the loss of relationship. Jesus takes it no less seriously now when people forget Him!
And what is the command to these wicked people who act like God doesn’t even exist? God says, “Understand that I am not going to put up with your sin indefinitely; either get right with me now and repent, or suffer the consequences when I tear into you on Judgment Day. You have acted so offensively against me for so long that I’m not going to have any pity on you then. I won’t feel bad at all about ripping you to shreds; it will be perfectly just.”
But it is not too late yet. Even now, God “shows” the “way” out of judgment and “into salvation,” and it is through turning to “glorify” Him and “give thanks” to Him, acknowledging who God is and acknowledging that sin needs to be atoned for God’s way. To the one who does that, the Hebrew text literally says, “I will cause him to see into the salvation of God.” What a beautiful picture of God’s grace for sinners!5
There has been a debate for perhaps two thousand years over how to translate the word in the middle of verse 23.
The Hebrew word som can mean “he set in place” as in “he prepares/orders the way,” but it looks almost identical to the word shom, which means “there” as in “there is the way.”
Modern English and Jewish versions follow the former understanding – many of them adding an extra word “aright/rightly” which is not in any Bible manuscript6.
On the other hand, the Bibles used since the time of Christ by Latin, Aramaic, and Greek Christians all read “there is the way.”
I favor the older Christian tradition which emphasizes that God has a way of salvation for sinners rather than the more modern and Jewish tradition which emphasizes doing things right.
This last verse is very much like vs.14-15: whoever gives heed to God’s word and offers a sacrifice of thanksgiving and calls on God to save – whether you from among His believing people or from among the wicked – you will be saved and God will be honored!
“[T]here is nothing with which we are more frequently chargeable than forgetfulness of the benefits of the Lord. Scarcely one out of a thousand attracts our notice; and if it does, it is only slightly, and, as it were, in passing. And, secondly, we [seldom] assign that importance to the duty of praise which it deserves. We are apt to neglect it as something trivial, and altogether commonplace; whereas it constitutes the chief exercise of godliness, in which God would have us to be engaged during the whole of our life… the whole of spiritual worship is comprehended... in the exercise of praise, or flows from it.” ~J. Calvin, 1554 AD
“Thanksgiving is good, but thanks-living is better.” ~Matthew Henry, 1714 AD
The last few words of this psalm in Hebrew read literally, “...I will cause him to see into Yeshua Elohim,” and we see a very literal fulfillment of that in the Gospels:
Luke 2:25-32 “...there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him up in his arms and blessed God and said: ‘Lord, now You are letting Your servant depart in peace, According to Your word; For my eyes have seen Your salvation Which You have prepared before the face of all peoples...’” (NKJV)
1 John 1:1-3 “What was from the beginning, what we have heard, what we have seen with our eyes, what we stared at, what our hands handled, concerning the word of the life – and the life was manifested and we have seen and are testifying and proclaiming to you the eternal life which was with the father and was manifested to us – What we have seen and heard, we are proclaiming also to you, that you also may be having fellowship with us. Moreover the fellowship which is ours is with the father and with his son, Jesus Christ.” (NAW)
This salvation from all our sins through Jesus Christ is for all who call upon the name of the Lord and desire give glory, thanks, and praise to God for it.
Vulgate (Ps. 49)B |
LXXC
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Brenton (Vaticanus)D |
KJVE |
NAW |
Masoretic TxtF |
PeshittaG |
16
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16
τῷ δὲ |
16
But to the |
16
But unto the wicked God saith, What hast thou to do to declare
my statutes, or that
thou shouldest take my covenant |
16 But to the {sinner}, God said, “What business do you have recounting my statutes or taking up my covenant upon your mouth, |
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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
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17 when you yourself have hated discipline and cast my words behind you? |
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18
si videbas furem |
18
εἰ ἐθεώρεις κλέπτην, |
18
If thou sawest a thief, thou |
18
When thou sawest a thief, then thou consentedst
with him, and X
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18 When you saw a thief, then you {ran} with him, and {you shared} your inheritance with adulterers. |
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19
os tuum |
19
τὸ στόμα σου |
19
Thy mouth has |
19
Thou |
19 You have commissioned your mouth with evil, and you have attached your tongue to deceit. |
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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. |
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21
haec fecisti et tacui existimasti |
21
ταῦτα ἐποίησας, καὶ ἐσίγησα·
ὑπέλαβες |
21
These things thou didst, and I kept silence: thou thoughtest
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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! |
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22 intellegite nunc haec qui obliviscimini Deum nequando rapiat et non sit qui eripiat |
22
σύνετε δὴ
ταῦτ |
22
Now
consider
th |
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. |
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23 sacrificium laudis honorificabit me et illic iter [quod] ostendam illi X salutare Dei |
23 θυσία αἰνέσεωςAF δοξάσει με, καὶ ἐκεῖ ὁδός, [ᾗ] 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]
|
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. |
|
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 84:8 “Cause 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.