Mazmur 2:5

2:5 Then he angrily speaks to them

and terrifies them in his rage, ¹  saying, ² 

Mazmur 55:20

55:20 He ³  attacks ⁴  his friends; ⁵ 

he breaks his solemn promises to them. ⁶ 

Mazmur 72:2

72:2 Then he will judge ⁷  your people fairly,

and your oppressed ones ⁸  equitably.

Mazmur 89:26

89:26 He will call out to me,

‘You are my father, ⁹  my God, and the protector who delivers me.’ ¹⁰ 

Mazmur 99:5

99:5 Praise ¹¹  the Lord our God!

Worship ¹²  before his footstool!

He is holy!

Mazmur 103:14-15

103:14 For he knows what we are made of; ¹³ 

he realizes ¹⁴  we are made of clay. ¹⁵ 

103:15 A person’s life is like grass. ¹⁶ 

Like a flower in the field it flourishes,

Mazmur 105:42

105:42 Yes, ¹⁷  he remembered the sacred promise ¹⁸ 

he made to Abraham his servant.

Mazmur 106:40

106:40 So the Lord was angry with his people ¹⁹ 

and despised the people who belong to him. ²⁰ 

Mazmur 135:3

135:3 Praise the Lord, for the Lord is good!

Sing praises to his name, for it is pleasant! ²¹ 

Mazmur 136:1

Psalm 136 ²² 

136:1 Give thanks to the Lord, for he is good,

for his loyal love endures. ²³ 

[2:5]  ¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ² tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[55:20]  ³ sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.

[55:20]  ⁴ tn Heb “stretches out his hand against.”

[55:20]  ⁵ tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”

[55:20]  ⁶ tn Heb “he violates his covenant.”

[72:2]  ⁷ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:2]  ⁸ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

[89:26]  ⁹ sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[89:26]  ¹⁰ tn Heb “the rocky summit of my deliverance.”

[99:5]  ¹¹ tn Or “exalt.”

[99:5]  ¹² tn Or “bow down.”

[103:14]  ¹³ tn Heb “our form.”

[103:14]  ¹⁴ tn Heb “remembers.”

[103:14]  ¹⁵ tn Heb “we [are] clay.”

[103:15]  ¹⁶ tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind.

[105:42]  ¹⁷ tn Or “for.”

[105:42]  ¹⁸ tn Heb “his holy word.”

[106:40]  ¹⁹ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ²⁰ tn Heb “his inheritance.”

[135:3]  ²¹ tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).

[136:1]  ²² sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”

[136:1]  ²³ tn Or “is forever.”