Discovery BoxPsalms 9:12
Context9:12 For the one who takes revenge against murderers took notice of the oppressed; 1
he did not overlook 2 their cry for help 3
Psalms 9:18
Context9:18 for the needy are not permanently ignored, 4
the hopes of the oppressed are not forever dashed. 5
Psalms 10:11
Context“God overlooks it;
he does not pay attention;
he never notices.” 7
Psalms 42:9
Context42:9 I will pray 8 to God, my high ridge: 9
“Why do you ignore 10 me?
Why must I walk around mourning 11
because my enemies oppress me?”
Psalms 44:17
Context44:17 All this has happened to us, even though we have not rejected you 12
or violated your covenant with us. 13
Psalms 44:20
Context44:20 If we had rejected our God, 14
and spread out our hands in prayer to another god, 15
Psalms 45:10
ContextObserve and pay attention! 17
Forget your homeland 18 and your family! 19
Psalms 50:22
Context50:22 Carefully consider this, you who reject God! 20
Otherwise I will rip you to shreds 21
and no one will be able to rescue you.
Psalms 59:11
Context59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 22
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 23
Psalms 74:19
Context74:19 Do not hand the life of your dove 24 over to a wild animal!
Do not continue to disregard 25 the lives of your oppressed people!
Psalms 77:9
Context77:9 Has God forgotten to be merciful?
Has his anger stifled his compassion?”
Psalms 78:7
Context78:7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey 26 his commands.
Psalms 102:4
Context102:4 My heart is parched 27 and withered like grass,
for I am unable 28 to eat food. 29
Psalms 119:176
Context119:176 I have wandered off like a lost sheep. 30
Come looking for your servant,
for I do not forget your commands.
[9:12] 1 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
[9:12] 2 tn Heb “did not forget.”
[9:12] 3 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
[9:18] 5 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
[10:11] 7 tn Heb “he says in his heart.” See v. 6.
[10:11] 8 tn Heb “God forgets, he hides his face, he never sees.”
[42:9] 10 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 11 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
[42:9] 13 sn Walk around mourning. See Ps 38:6 for a similar idea.
[44:17] 13 tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.
[44:17] 14 tn Heb “and we did not deal falsely with your covenant.”
[44:20] 16 tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the
[44:20] 17 tn Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54-55).
[45:10] 19 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).
[45:10] 20 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
[45:10] 21 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
[45:10] 22 tn Heb “and the house of your father.”
[50:22] 22 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
[50:22] 23 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).
[59:11] 25 tn Heb “do not kill them, lest my people forget.”
[59:11] 26 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
[74:19] 28 sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.
[74:19] 29 tn Heb “do not forget forever.”
[102:4] 34 tn Heb “struck, attacked.”
[102:4] 36 sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
[119:176] 37 tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).
