Mazmur 27:9
KonteksDo not push your servant away in anger!
You are my deliverer! 2
Do not forsake or abandon me,
O God who vindicates me!
Mazmur 28:5
Konteks28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 3
The Lord 4 will permanently demolish them. 5
Mazmur 29:7
Konteks29:7 The Lord’s shout strikes 6 with flaming fire. 7
Mazmur 31:2
KonteksQuickly deliver me!
Be my protector and refuge, 9
a stronghold where I can be safe! 10
Mazmur 44:5
Konteks44:5 By your power 11 we will drive back 12 our enemies;
by your strength 13 we will trample down 14 our foes! 15
Mazmur 45:7
Konteks45:7 You love 16 justice and hate evil. 17
For this reason God, your God 18 has anointed you 19
with the oil of joy, 20 elevating you above your companions. 21
Mazmur 72:16
Konteks72:16 May there be 22 an abundance 23 of grain in the earth;
on the tops 24 of the mountains may it 25 sway! 26
May its 27 fruit trees 28 flourish 29 like the forests of Lebanon! 30
May its crops 31 be as abundant 32 as the grass of the earth! 33
Mazmur 92:1
KonteksA psalm; a song for the Sabbath day.
92:1 It is fitting 35 to thank the Lord,
and to sing praises to your name, O sovereign One! 36
Mazmur 95:7
Konteks95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 37
Today, if only you would obey him! 38
Mazmur 142:6
Konteks142:6 Listen to my cry for help,
for I am in serious trouble! 39
Rescue me from those who chase me,
for they are stronger than I am.
[27:9] 1 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[27:9] 2 tn Or “[source of] help.”
[28:5] 3 tn Heb “or the work of his hands.” In this context “the
[28:5] 4 tn Heb “he”; the referent (the
[28:5] 5 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
[29:7] 6 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 7 sn The
[31:2] 8 tn Heb “turn toward me your ear.”
[31:2] 9 tn Heb “become for me a rocky summit of refuge.”
[31:2] 10 tn Heb “a house of strongholds to deliver me.”
[44:5] 12 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”
[44:5] sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.
[44:5] 13 tn Heb “in your name.” The
[44:5] 14 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.
[44:5] 15 tn Heb “those who rise up [against] us.”
[45:7] 16 sn To love justice means to actively promote it.
[45:7] 17 sn To hate evil means to actively oppose it.
[45:7] 18 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 19 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 20 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 21 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[45:7] sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
[72:16] 22 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 23 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] 24 tn Heb “top” (singular).
[72:16] 25 tn That is, the grain.
[72:16] 26 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] 27 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] 29 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] 30 tn Heb “like Lebanon.”
[72:16] 31 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 32 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] 33 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.
[92:1] 34 sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.
[92:1] 36 tn Traditionally “O Most High.”
[95:7] 37 tn Heb “of his hand.”
[95:7] 38 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
