Psalm 82
English Standard Version
Rescue the Weak and Needy
A Psalm of (A)Asaph.
82 (B)God (C)has taken his place in the divine council;
in the midst of (D)the gods he (E)holds judgment:
2 “How long will you judge unjustly
and (F)show partiality to (G)the wicked? Selah
3 (H)Give justice to (I)the weak and the fatherless;
(J)maintain the right of the afflicted and the destitute.
4 (K)Rescue the weak and the needy;
(L)deliver them from the hand of the wicked.”
5 (M)They have neither knowledge nor understanding,
(N)they walk about in darkness;
(O)all the foundations of the earth are (P)shaken.
6 (Q)I said, “You are gods,
sons of the Most High, all of you;
7 nevertheless, like men (R)you shall die,
and fall like any prince.”[a]
Footnotes
- Psalm 82:7 Or fall as one man, O princes
Psalm 82
New English Translation
Psalm 82[a]
A psalm of Asaph.
82 God stands in[b] the assembly of El;[c]
in the midst of the gods[d] he renders judgment.[e]
2 He says,[f] “How long will you make unjust legal decisions
and show favoritism to the wicked?[g] (Selah)
3 Defend the cause of the poor and the fatherless.[h]
Vindicate the oppressed and suffering.
4 Rescue the poor and needy.
Deliver them from the power[i] of the wicked.
5 They[j] neither know nor understand.
They stumble around[k] in the dark,
while all the foundations of the earth crumble.[l]
6 I thought,[m] ‘You are gods;
all of you are sons of the Most High.’[n]
7 Yet you will die like mortals;[o]
you will fall like all the other rulers.”[p]
8 Rise up, O God, and execute judgment on the earth!
For you own[q] all the nations.
Footnotes
- Psalm 82:1 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
- Psalm 82:1 tn Or “presides over.”
- Psalm 82:1 tn The phrase עֲדַת אֵל (ʿadat ʾel, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ʿdt ʾilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
- Psalm 82:1 sn The present translation assumes that the Hebrew term אֱלֹהִים (ʾelohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
- Psalm 82:1 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
- Psalm 82:2 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
- Psalm 82:2 tn Heb “and the face of the wicked lift up.”
- Psalm 82:3 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
- Psalm 82:4 tn Heb “hand.”
- Psalm 82:5 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
- Psalm 82:5 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
- Psalm 82:5 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
- Psalm 82:6 tn Heb “said.”
- Psalm 82:6 sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
- Psalm 82:7 tn Heb “men.” The point in the context is mortality, however, not maleness.sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.
- Psalm 82:7 tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).
- Psalm 82:8 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
Deuteronomy 32:8
English Standard Version
8 When the Most High (A)gave to the nations their inheritance,
when he (B)divided mankind,
he fixed the borders[a] of the peoples
according to the number of the sons of God.[b]
Footnotes
- Deuteronomy 32:8 Or territories
- Deuteronomy 32:8 Compare Dead Sea Scroll, Septuagint; Masoretic Text sons of Israel
Deuteronomy 32:8
New English Translation
8 When the Most High[a] gave the nations their inheritance,
when he divided up humankind,[b]
he set the boundaries of the peoples,
according to the number of the heavenly assembly.[c]
Footnotes
- Deuteronomy 32:8 tn The Hebrew term עֶלְיוֹן (ʿelyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Pss 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.
- Deuteronomy 32:8 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
- Deuteronomy 32:8 tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bene yisraʾel, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelōn theou, “angels of God”), presupposing בְּנֵי אֵל (bene ʾel) or בְּנֵי אֵלִים (bene ʾelim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.
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