Psalms 22:29

22:29 All of the thriving people ¹  of the earth will join the celebration and worship; ² 

all those who are descending into the grave ³  will bow before him,

including those who cannot preserve their lives. ⁴ 

Psalms 22:1

Psalm 22 ⁵ 

For the music director; according to the tune “Morning Doe;” ⁶  a psalm of David.

22:1 My God, my God, why have you abandoned me? ⁷ 

I groan in prayer, but help seems far away. ⁸ 

Psalms 25:1

Psalm 25 ⁹ 

By David.

25:1 O Lord, I come before you in prayer. ¹⁰ 

Acts 17:28

17:28 For in him we live and move about ¹¹  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹² 

Colossians 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ¹³  life) appears, then you too will be revealed in glory with him.

[22:29]  ¹ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ² tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ³ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ⁴ tn Heb “and his life he does not revive.”

[22:1]  ⁵ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ⁶ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ⁷ sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ⁸ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[25:1]  ⁹ sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.

[25:1]  ¹⁰ tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.

[17:28]  ¹¹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹² sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[3:4]  ¹³ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.