Mazmur 2:10
Konteks2:10 So now, you kings, do what is wise; 1
you rulers of the earth, submit to correction! 2
Mazmur 25:21
Konteks25:21 May integrity and godliness protect me,
for I rely on you!
Mazmur 29:1
KonteksA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 4
acknowledge the Lord’s majesty and power! 5
Mazmur 37:15
Konteks37:15 Their swords will pierce 6 their own hearts,
and their bows will be broken.
Mazmur 48:12
Konteks48:12 Walk around 7 Zion! Encircle it!
Count its towers!
Mazmur 55:5
Konteks55:5 Fear and panic overpower me; 8
terror overwhelms 9 me.
Mazmur 73:7
Konteks73:7 Their prosperity causes them to do wrong; 10
their thoughts are sinful. 11
Mazmur 73:14
Konteks73:14 I suffer all day long,
and am punished every morning.”
Mazmur 94:20
Konteks94:20 Cruel rulers 12 are not your allies,
those who make oppressive laws. 13
Mazmur 102:5
Konteks102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 14
Mazmur 104:21
Konteks104:21 The lions roar for prey,
seeking their food from God. 15
Mazmur 105:19
Konteks105:19 until the time when his prediction 16 came true.
The Lord’s word 17 proved him right. 18
Mazmur 107:37
Konteks107:37 They cultivated 19 fields,
and planted vineyards,
which yielded a harvest of fruit. 20
Mazmur 109:13
Konteks109:13 May his descendants 21 be cut off! 22
May the memory of them be wiped out by the time the next generation arrives! 23
Mazmur 115:10
Konteks115:10 O family 24 of Aaron, trust in the Lord!
He is their deliverer 25 and protector. 26
Mazmur 116:19--117:1
Konteks116:19 in the courts of the Lord’s temple,
in your midst, O Jerusalem.
Praise the Lord!
117:1 Praise the Lord, all you nations!
Applaud him, all you foreigners! 28
Mazmur 119:6
Konteks119:6 Then I would not be ashamed,
if 29 I were focused on 30 all your commands.
Mazmur 119:139
Konteks119:139 My zeal 31 consumes 32 me,
for my enemies forget your instructions. 33
Mazmur 120:3
Konteks120:3 How will he severely punish you,
you deceptive talker? 34
Mazmur 121:2
Konteks121:2 My help comes from the Lord, 35
the Creator 36 of heaven and earth!
Mazmur 122:6
Konteks122:6 Pray 37 for the peace of Jerusalem!
May those who love her prosper! 38
Mazmur 124:3
Konteks124:3 they would have swallowed us alive,
when their anger raged against us.
Mazmur 134:2
Konteks134:2 Lift your hands toward the sanctuary
and praise the Lord!
Mazmur 135:21
Konteks135:21 The Lord deserves praise in Zion 39 –
he who dwells in Jerusalem. 40
Praise the Lord!
Mazmur 138:2
Konteks138:2 I will bow down toward your holy temple,
and give thanks to your name,
because of your loyal love and faithfulness,
for you have exalted your promise above the entire sky. 41
Mazmur 147:7
Konteks147:7 Offer to the Lord a song of thanks! 42
Sing praises to our God to the accompaniment of a harp!
Mazmur 150:6
Konteks150:6 Let everything that has breath praise the Lord!
Praise the Lord!
[2:10] 1 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 2 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[29:1] 3 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 4 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
[29:1] 5 tn Or “ascribe to the
[37:15] 6 tn Heb “enter into.”
[48:12] 7 tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.
[55:5] 8 tn Heb “fear and trembling enter into me.”
[55:5] 9 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[73:7] 10 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
[73:7] 11 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
[94:20] 12 tn Heb “a throne of destruction.” “Throne” stands here by metonymy for rulers who occupy thrones.
[94:20] 13 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
[102:5] 14 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.
[104:21] 15 sn The lions’ roaring is viewed as a request for food from God.
[105:19] 16 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] 17 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).
[105:19] 18 tn Heb “refined him.”
[107:37] 19 tn Heb “sowed seed in.”
[107:37] 20 tn Heb “fruit [as] produce.”
[109:13] 21 tn Or “offspring.”
[109:13] 22 sn On the expression cut off see Ps 37:28.
[109:13] 23 tn Heb “in another generation may their name be wiped out.”
[115:10] 25 tn Or “[source of] help.”
[115:10] 26 tn Heb “and their shield.”
[117:1] 27 sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.
[117:1] 28 tn Or “peoples” (see Ps 108:3).
[119:6] 30 tn Heb “I gaze at.”
[119:139] 32 tn Heb “destroys,” in a hyperbolic sense.
[119:139] 33 tn Heb “your words.”
[120:3] 34 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The
[121:2] 35 tn Heb “my help [is] from with the
[122:6] 37 tn Heb “ask [for].”
[135:21] 39 tn Heb “praised be the
[135:21] 40 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[138:2] 41 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
