For the music director; according to the sheminith style; 2 a psalm of David.
12:1 Deliver, Lord!
For the godly 3 have disappeared; 4
people of integrity 5 have vanished. 6
7:28 What I have continually sought, I have not found;
I have found only 7 one upright 8 man among a thousand,
but I have not found one upright woman among all of them.
5:1 The Lord said, 9
“Go up and down 10 through the streets of Jerusalem. 11
Look around and see for yourselves.
Search through its public squares.
See if any of you can find a single person
who deals honestly and tries to be truthful. 12
If you can, 13 then I will not punish this city. 14
7:2 Faithful men have disappeared 15 from the land;
there are no godly men left. 16
They all wait in ambush so they can shed blood; 17
they hunt their own brother with a net. 18
1:47 Jesus saw Nathanael coming toward him and exclaimed, 21 “Look, a true Israelite in whom there is no deceit!” 22
1 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
2 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
3 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
4 tn Or “have come to an end.”
5 tn Heb “the faithful [ones] from the sons of man.”
6 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
7 tn The word “only” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
8 tn The word “upright” does not appear in the Hebrew text, but is supplied in the translation twice, here and in the following line, for clarity.
9 tn These words are not in the text, but since the words at the end are obviously those of the
10 tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.
11 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
12 tn Heb “who does justice and seeks faithfulness.”
13 tn Heb “squares. If you can find…if there is one person…then I will…”
14 tn Heb “forgive [or pardon] it.”
15 tn Or “have perished”; “have been destroyed.”
16 tn Heb “and an upright one among men there is not.”
17 tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”
18 sn Micah compares these ungodly people to hunters trying to capture their prey with a net.
19 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
20 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
21 tn Grk “said about him.”
22 tn Or “treachery.”