Discovery BoxPsalms 50:20
Context50:20 You plot against your brother; 1
you slander your own brother. 2
Psalms 122:8
Context122:8 For the sake of my brothers and my neighbors
I will say, “May there be peace in you!”
Psalms 35:14
Context35:14 I mourned for them as I would for a friend or my brother. 3
I bowed down 4 in sorrow as if I were mourning for my mother. 5
Psalms 69:8
Context69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 6
Psalms 133:1
ContextA song of ascents, 8 by David.
133:1 Look! How good and how pleasant it is
when brothers live together! 9
Psalms 22:22
Context22:22 I will declare your name to my countrymen! 10
In the middle of the assembly I will praise you!
Psalms 49:7
Context49:7 Certainly a man cannot rescue his brother; 11
he cannot pay God an adequate ransom price 12
Psalms 105:19
Context
[50:20] 1 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).
[50:20] 2 tn Heb “against the son of your mother you give a fault.”
[35:14] 3 tn Heb “like a friend, like a brother to me I walked about.”
[35:14] 4 sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.
[35:14] 5 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
[69:8] 5 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[133:1] 7 sn Psalm 133. The psalmist affirms the benefits of family unity.
[133:1] 8 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[133:1] 9 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
[22:22] 9 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[49:7] 11 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “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 אָח...אִישׁ (“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
[49:7] 12 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.
[105:19] 13 tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).
[105:19] 14 tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).
