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Old/New Testament

Each day includes a passage from both the Old Testament and New Testament.

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Psalm 49-50

Psalm 49^[a]

For the music director, a psalm by the Korahites.

49 Listen to this, all you nations.
Pay attention, all you inhabitants of the world.^[b]
²Pay attention, all you people,^[c]
both rich and poor.
³I will declare a wise saying;^[d]
I will share my profound thoughts.^[e]
⁴I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp.^[f]
⁵Why should I be afraid in times of trouble,^[g]
when the sinful deeds of deceptive men threaten to overwhelm me?^[h]
⁶They trust^[i] in their wealth
and boast^[j] in their great riches.
⁷Certainly a man cannot rescue his brother;^[k]
he cannot pay God an adequate ransom price^[l]
⁸(the ransom price for a human life^[m] is too high,
and people go to their final destiny),^[n]
⁹so that he might continue to live^[o] forever
and not experience death.^[p]
¹⁰Surely^[q] one sees^[r] that even wise people die;^[s]
fools and spiritually insensitive people all pass away^[t]
and leave their wealth to others.^[u]
¹¹Their grave becomes their permanent residence,
their eternal dwelling place.^[v]
They name their lands after themselves,^[w]
¹²but, despite their wealth, people do not last.^[x]
They are like animals^[y] that perish.^[z]
¹³This is the destiny of fools,^[aa]
and of those who approve of their philosophy.^[ab] (Selah)
¹⁴They will travel to Sheol like sheep,^[ac]
with death as their shepherd.^[ad]
The godly will rule^[ae] over them when the day of vindication dawns.^[af]
Sheol will consume their bodies, and they will no longer live in impressive houses.^[ag]
¹⁵But^[ah] God will rescue^[ai] my life^[aj] from the power^[ak] of Sheol;
certainly^[al] he will pull me to safety.^[am] (Selah)
¹⁶Do not be afraid when a man becomes rich^[an]
and his wealth multiplies.^[ao]
¹⁷For he will take nothing with him when he dies;
his wealth will not follow him down into the grave.^[ap]
¹⁸He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well.”
¹⁹But he will join his ancestors;^[aq]
they will never again see the light of day.^[ar]
²⁰Wealthy people do not understand;^[as]
they are like animals^[at] that perish.^[au]

Psalm 50^[av]

A psalm by Asaph.

50 El, God, the Lord^[aw] has spoken,
and summoned the earth to come from the east and west.^[ax]
²From Zion, the most beautiful of all places,^[ay]
God has come in splendor.^[az]
³“May our God come
and not be silent.”
Consuming fire goes ahead of him,
and all around him a storm rages.^[ba]
⁴He summons the heavens above,
as well as the earth, so that he might judge his people.^[bb]
⁵He says:^[bc]
“Assemble my covenant people before me,^[bd]
those who ratified a covenant with me by sacrifice.”^[be]
⁶The heavens declare his fairness,^[bf]
for God is judge.^[bg] (Selah)
⁷He says:^[bh]
“Listen, my people. I am speaking!
Listen, Israel. I am accusing you.^[bi]
I am God, your God!
⁸I am not condemning^[bj] you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me.^[bk]
⁹I do not need to take^[bl] a bull from your household
or goats from your sheepfolds.
¹⁰For every wild animal in the forest belongs to me,
as well as the cattle that graze on a thousand hills.^[bm]
¹¹I keep track of^[bn] every bird in the hills,
and the insects^[bo] of the field are mine.
¹²Even if I were hungry, I would not tell you,
for the world and all it contains belong to me.
¹³Do I eat the flesh of bulls?
Do I drink the blood of goats?^[bp]
¹⁴Present to God a thank offering.
Repay your vows to the Most High.^[bq]
¹⁵Pray to me when you are in trouble.^[br]
I will deliver you, and you will honor me.”^[bs]
¹⁶God says this to the evildoer:^[bt]
“How can you declare my commands,
and talk about my covenant?^[bu]
¹⁷For you hate instruction
and reject my words.^[bv]
¹⁸When you see a thief, you join him;^[bw]
you associate with men who are unfaithful to their wives.^[bx]
¹⁹You do damage with words,^[by]
and use your tongue to deceive.^[bz]
²⁰You plot against your brother;^[ca]
you slander your own brother.^[cb]
²¹When you did these things, I was silent,^[cc]
so you thought I was exactly like you.^[cd]
But now I will condemn^[ce] you
and state my case against you.^[cf]
²²Carefully consider this, you who reject God.^[cg]
Otherwise I will rip you to shreds^[ch]
and no one will be able to rescue you.
²³Whoever presents a thank offering honors me.^[ci]
To whoever obeys my commands, I will reveal my power to deliver.”^[cj]

Footnotes

Psalm 49:1 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.
Psalm 49:1 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).
Psalm 49:2 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (b^ene ʾadam) referring to the lower classes and בְּנֵי אִישׁ (b^ene ʾish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.
Psalm 49:3 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.
Psalm 49:3 tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (t^evunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).
Psalm 49:4 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable—death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).
Psalm 49:5 tn Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.
Psalm 49:5 tc The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (ʿaqivay, “my heels”) to either (1) עֲקֻבַּי (ʿaqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (ʿaqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (ʿoq^evay, “those who deceive me” [a suffixed active participle from עָקַב, ʿaqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”
Psalm 49:6 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
Psalm 49:6 tn The imperfect verbal form emphasizes their characteristic behavior.
Psalm 49:7 tn Heb “a brother, he surely does not ransom, a man.” The sequence אָח...אִישׁ (ʾakh…ʾish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אִישׁ...אָח (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend “brother” to the similar sounding אַךְ (ʾakh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifdeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yippadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.
Psalm 49:7 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
Psalm 49:8 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.
Psalm 49:8 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.
Psalm 49:9 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 7. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.
Psalm 49:9 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24 HT [55:23 ET]; 103:4).
Psalm 49:10 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
Psalm 49:10 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
Psalm 49:10 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
Psalm 49:10 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (baʿar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
Psalm 49:10 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
Psalm 49:11 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (q^evarim, “graves”). This assumes that the letters ב (bet) and ר (resh) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ʿolam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
Psalm 49:11 sn Naming their lands after themselves is a claim of possession.
Psalm 49:12 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (y^eqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
Psalm 49:12 tn Or “cattle.”
Psalm 49:12 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
Psalm 49:13 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.
Psalm 49:13 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
Psalm 49:14 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shattu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shit, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
Psalm 49:14 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
Psalm 49:14 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.
Psalm 49:14 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.
Psalm 49:14 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
Psalm 49:15 tn Or “certainly.”
Psalm 49:15 tn Or “redeem.”
Psalm 49:15 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
Psalm 49:15 tn Heb “hand.”
Psalm 49:15 tn Or “for.”
Psalm 49:15 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88.
Psalm 49:16 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).
Psalm 49:16 tn Heb “when the glory of his house grows great.”
Psalm 49:17 tn Heb “his glory will not go down after him.”
Psalm 49:19 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.
Psalm 49:19 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
Psalm 49:20 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (y^eqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.
Psalm 49:20 tn Or “cattle.”
Psalm 49:20 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.
Psalm 50:1 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.
Psalm 50:1 sn Israel’s God is here identified with three names: El (אֵל [ʾel], or “God”), Elohim (אֱלֹהִים [ʾelohim], or “God”), and Yahweh (יְהוָה [y^ehvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.
Psalm 50:1 tn Heb “and calls [the] earth from the sunrise to its going.”
Psalm 50:2 tn Heb “the perfection of beauty.”
Psalm 50:2 tn Or “shone forth.”sn Has come in splendor. The psalmist may allude ironically to Deut 33:2, where God “shone forth” from Sinai.
Psalm 50:3 tn Heb “fire before him devours, and around him it is very stormy.”
Psalm 50:4 tn Or perhaps “to testify against his people.”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).
Psalm 50:5 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
Psalm 50:5 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.
Psalm 50:5 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).
Psalm 50:6 tn Or “justice.”
Psalm 50:6 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).
Psalm 50:7 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.
Psalm 50:7 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).
Psalm 50:8 tn Or “rebuking.”
Psalm 50:8 tn Heb “and your burnt sacrifices before me continually.”
Psalm 50:9 tn Or “I will not take.”
Psalm 50:10 tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (b^ehemot, “animal”) refers here to cattle (see Ps 104:14).
Psalm 50:11 tn Heb “I know.”
Psalm 50:11 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.
Psalm 50:13 tn The rhetorical questions assume an emphatic negative response, “Of course not!”
Psalm 50:14 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) 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.
Psalm 50:15 tn Heb “call [to] me in a day of trouble.”
Psalm 50:15 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.
Psalm 50:16 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 Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, r^eshaʿim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).
Psalm 50:16 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).
Psalm 50:17 tn Heb “and throw my words behind you.”
Psalm 50:18 tn Heb “you run with him.”
Psalm 50:18 tn Heb “and with adulterers [is] your portion.”
Psalm 50:19 tn Heb “your mouth you send with evil.”
Psalm 50:19 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
Psalm 50:20 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).
Psalm 50:20 tn Heb “against the son of your mother you give a fault.”
Psalm 50:21 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.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”).
Psalm 50:21 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ʾehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).
Psalm 50:21 tn Or “rebuke” (see v. 8).
Psalm 50:21 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.
Psalm 50:22 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
Psalm 50:22 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).
Psalm 50:23 sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.
Psalm 50:23 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 (v^esam derekh) to וְשֹׁמֵר דְּרָכַּי (v^eshomer d^erakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (v^eshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

Romans 1

Salutation

1 From Paul,^[a] a slave^[b] of Christ Jesus,^[c] called to be an apostle,^[d] set apart for the gospel of God.^[e] ²This gospel^[f] he promised beforehand through his prophets in the holy scriptures, ³concerning his Son who was a descendant^[g] of David with reference to the flesh,^[h] ⁴who was appointed the Son-of-God-in-power^[i] according to the Holy Spirit^[j] by the resurrection^[k] from the dead, Jesus Christ our Lord. ⁵Through him^[l] we have received grace and our apostleship^[m] to bring about the obedience^[n] of faith^[o] among all the Gentiles on behalf of his name. ⁶You also are among them,^[p] called to belong to Jesus Christ.^[q] ⁷To all those loved by God in Rome, called to be saints:^[r] Grace and peace to you^[s] from God our Father and the Lord Jesus Christ!

Paul’s Desire to Visit Rome

⁸First of all,^[t] I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. ⁹For God, whom I serve in my spirit in the gospel^[u] of his Son, is my witness that^[v] I continually remember you ¹⁰and I always ask^[w] in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God.^[x] ¹¹For I long to see you, so that I may impart to you some spiritual gift^[y] to strengthen you, ¹²that is, that we may be mutually comforted by one another’s faith,^[z] both yours and mine. ¹³I do not want you to be unaware,^[aa] brothers and sisters,^[ab] that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.^[ac] ¹⁴I am a debtor^[ad] both to the Greeks and to the barbarians, both to the wise and to the foolish. ¹⁵Thus I am eager^[ae] also to preach the gospel to you who are in Rome.

The Power of the Gospel

¹⁶For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.^[af] ¹⁷For the righteousness^[ag] of God is revealed in the gospel^[ah] from faith to faith,^[ai] just as it is written, “The righteous by faith will live.”^[aj]

The Condemnation of the Unrighteous

¹⁸For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people^[ak] who suppress the truth by their^[al] unrighteousness,^[am] ¹⁹because what can be known about God is plain to them,^[an] because God has made it plain to them. ²⁰For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people^[ao] are without excuse. ²¹For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts^[ap] were darkened. ²²Although they claimed^[aq] to be wise, they became fools ²³and exchanged the glory of the immortal God for an image resembling mortal human beings^[ar] or birds or four-footed animals^[as] or reptiles.

²⁴Therefore God gave them over^[at] in the desires of their hearts to impurity,^[au] to dishonor^[av] their bodies among themselves.^[aw] ²⁵They^[ax] exchanged the truth of God for a lie^[ay] and worshiped and served the creation^[az] rather than the Creator, who is blessed forever! Amen.

²⁶For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones,^[ba] ²⁷and likewise the men also abandoned natural relations with women^[bb] and were inflamed in their passions^[bc] for one another. Men^[bd] committed shameless acts with men and received in themselves the due penalty for their error.

²⁸And just as they did not see fit to acknowledge God,^[be] God gave them over to a depraved mind, to do what should not be done.^[bf] ²⁹They are filled^[bg] with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with^[bh] envy, murder, strife, deceit, hostility. They are gossips, ³⁰slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, ³¹senseless, covenant-breakers,^[bi] heartless, ruthless. ³²Although they fully know^[bj] God’s righteous decree that those who practice such things deserve to die,^[bk] they not only do them but also approve of those who practice them.^[bl]

Footnotes

Romans 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
Romans 1:1 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
Romans 1:1 tc Many significant mss, as well as several others (P²⁶ א A G Ψ 33 1739 1881 M), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (P¹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely autographic (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.
Romans 1:1 tn Grk “a called apostle.”
Romans 1:1 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion theou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
Romans 1:2 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
Romans 1:3 tn Grk “born of the seed” (an idiom).
Romans 1:3 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
Romans 1:4 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos, from ὁρίζω, horizō) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
Romans 1:4 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
Romans 1:4 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
Romans 1:5 tn Grk “through whom.”
Romans 1:5 tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
Romans 1:5 tn Grk “and apostleship for obedience.”
Romans 1:5 tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.
Romans 1:6 tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
Romans 1:6 tn Grk “called of Jesus Christ.”
Romans 1:7 tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.
Romans 1:7 tn Grk “Grace to you and peace.”
Romans 1:8 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
Romans 1:9 tn Grk “whom I serve in my spirit in the gospel.”
Romans 1:9 tn Grk “as.”
Romans 1:10 tn Grk “remember you, always asking.”
Romans 1:10 tn Grk “succeed in coming to you in the will of God.”
Romans 1:11 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
Romans 1:12 tn Grk “that is, to be comforted together with you through the faith in one another.”
Romans 1:13 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
Romans 1:13 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
Romans 1:13 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
Romans 1:14 tn Or “obligated.”
Romans 1:15 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (prothumos, “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
Romans 1:16 sn Here the Greek refers to anyone who is not Jewish.
Romans 1:17 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
Romans 1:17 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
Romans 1:17 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pisteōs eis pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
Romans 1:17 sn A quotation from Hab 2:4.
Romans 1:18 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phrase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
Romans 1:18 tn “Their” is implied in the Greek, but is supplied because of English style.
Romans 1:18 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
Romans 1:19 tn Grk “is manifest to/in them.”
Romans 1:20 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
Romans 1:21 tn Grk “heart.”
Romans 1:22 tn The participle φάσκοντες (phaskontes) is used concessively here.
Romans 1:23 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (aphthartos, “immortal, imperishable, incorruptible”) and φθαρτός (phthartos, “mortal, corruptible, subject to decay”).
Romans 1:23 sn Possibly an allusion to Ps 106:19-20.
Romans 1:24 sn Possibly an allusion to Ps 81:12.
Romans 1:24 tn Or “God delivered them up to the desires of their hearts for impurity.” It is possible that a technical, legal idiom is used here; if so, it would describe God delivering sinners up to a custodian for punishment (see R. Jewett, Romans [Hermeneia], 166-67). In this instance, then, sinners would be given over to their own desires for the express purpose of working more impurity.
Romans 1:24 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesthai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
Romans 1:24 tn Grk “among them.”
Romans 1:25 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 1:25 tn Grk “the lie.”
Romans 1:25 tn Or “creature, created things.”
Romans 1:26 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).
Romans 1:27 tn Grk “likewise so also the males abandoning the natural function of the female.”
Romans 1:27 tn Grk “burned with intense desire” (L&N 25.16).
Romans 1:27 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 1:28 tn Grk “and just as they did not approve to have God in knowledge.”
Romans 1:28 tn Grk “the things that are improper.”
Romans 1:29 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 1:29 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 1:31 tn Or “promise-breakers.”
Romans 1:32 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 1:32 tn Grk “are worthy of death.”
Romans 1:32 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

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Old/New Testament

Psalm 49[a]

For the music director, a psalm by the Korahites.

Psalm 50[av]

A psalm by Asaph.

Footnotes

Salutation

Paul’s Desire to Visit Rome

The Power of the Gospel

The Condemnation of the Unrighteous

Footnotes

Psalm 49^[a]

Psalm 50^[av]