Mazmur 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹ 

Let all the nations ²  worship you! ³ 

Mazmur 46:9

46:9 He brings an end to wars throughout the earth; ⁴ 

he shatters ⁵  the bow and breaks ⁶  the spear;

he burns ⁷  the shields with fire. ⁸ 

Mazmur 66:4

66:4 All the earth worships ⁹  you

and sings praises to you!

They sing praises to your name!” (Selah)

Mazmur 67:1-2

Psalm 67 ¹⁰ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ¹¹  and bless us! ¹² 

May he smile on us! ¹³  (Selah)

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ¹⁴ 

Mazmur 72:16-19

72:16 May there be ¹⁵  an abundance ¹⁶  of grain in the earth;

on the tops ¹⁷  of the mountains may it ¹⁸  sway! ¹⁹ 

May its ²⁰  fruit trees ²¹  flourish ²²  like the forests of Lebanon! ²³ 

May its crops ²⁴  be as abundant ²⁵  as the grass of the earth! ²⁶ 

72:17 May his fame endure! ²⁷ 

May his dynasty last as long as the sun remains in the sky! ²⁸ 

May they use his name when they formulate their blessings! ²⁹ 

May all nations consider him to be favored by God! ³⁰ 

72:18 The Lord God, the God of Israel, deserves praise! ³¹ 

He alone accomplishes amazing things! ³² 

72:19 His glorious name deserves praise ³³  forevermore!

May his majestic splendor ³⁴  fill the whole earth!

We agree! We agree! ³⁵ 

Mazmur 80:9-10

80:9 You cleared the ground for it; ³⁶ 

it took root, ³⁷ 

and filled the land.

80:10 The mountains were covered by its shadow,

the highest cedars ³⁸  by its branches.

Mazmur 86:9

86:9 All the nations, whom you created,

will come and worship you, ³⁹  O Lord.

They will honor your name.

[22:27]  ¹ tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.

[22:27]  ² tn Heb “families of the nations.”

[22:27]  ³ tn Heb “before you.”

[46:9]  ⁴ tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

[46:9]  ⁵ tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁶ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

[46:9]  ⁷ tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁸ tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

[66:4]  ⁹ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[67:1]  ¹⁰ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ¹¹ tn Or “have mercy on us.”

[67:1]  ¹² tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ¹³ tn Heb “may he cause his face to shine with us.”

[67:2]  ¹⁴ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[72:16]  ¹⁵ tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).

[72:16]  ¹⁶ tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).

[72:16]  ¹⁷ tn Heb “top” (singular).

[72:16]  ¹⁸ tn That is, the grain.

[72:16]  ¹⁹ tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.

[72:16]  ²⁰ tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).

[72:16]  ²¹ tn Heb “fruit.”

[72:16]  ²² tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).

[72:16]  ²³ tn Heb “like Lebanon.”

[72:16]  ²⁴ tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).

[72:16]  ²⁵ tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.

[72:16]  ²⁶ tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.

[72:17]  ²⁷ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ²⁸ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ²⁹ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ³⁰ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[72:18]  ³¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ³² tn Heb “[the] one who does amazing things by himself.”

[72:19]  ³³ tn Heb “[be] blessed.”

[72:19]  ³⁴ tn Or “glory.”

[72:19]  ³⁵ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[80:9]  ³⁶ tn Heb “you cleared away before it.”

[80:9]  ³⁷ tn Heb “and it took root [with] its roots.”

[80:10]  ³⁸ tn Heb “cedars of God.” The divine name אֵל (’al, “God”) is here used in an idiomatic manner to indicate the superlative.

[86:9]  ³⁹ tn Or “bow down before you.”