Mazmur 5:5

5:5 Arrogant people cannot stand in your presence; ¹ 

you hate ²  all who behave wickedly. ³ 

Mazmur 8:6

8:6 you appoint them to rule over your creation; ⁴ 

you have placed ⁵  everything under their authority, ⁶ 

Mazmur 18:13

18:13 The Lord thundered ⁷  in ⁸  the sky;

the sovereign One ⁹  shouted. ¹⁰ 

Mazmur 18:39

18:39 You give me strength ¹¹  for battle;

you make my foes kneel before me. ¹² 

Mazmur 21:3

21:3 For you bring him ¹³  rich ¹⁴  blessings; ¹⁵ 

you place a golden crown on his head.

Mazmur 39:2

39:2 I was stone silent; ¹⁶ 

I held back the urge to speak. ¹⁷ 

My frustration grew; ¹⁸ 

Mazmur 45:16

45:16 Your ¹⁹  sons will carry ²⁰  on the dynasty of your ancestors; ²¹ 

you will make them princes throughout the land.

Mazmur 48:6

48:6 Look at them shake uncontrollably, ²² 

like a woman writhing in childbirth. ²³ 

Mazmur 55:9

55:9 Confuse them, ²⁴  O Lord!

Frustrate their plans! ²⁵ 

For I see violence and conflict in the city.

Mazmur 63:7

63:7 For you are my deliverer; ²⁶ 

under your wings ²⁷  I rejoice.

Mazmur 69:19

69:19 You know how I am insulted, humiliated and disgraced;

you can see all my enemies. ²⁸ 

Mazmur 83:9

83:9 Do to them as you did to Midian ²⁹  –

as you did to Sisera and Jabin at the Kishon River! ³⁰ 

Mazmur 88:11

88:11 Is your loyal love proclaimed in the grave,

or your faithfulness in the place of the dead? ³¹ 

Mazmur 108:4

108:4 For your loyal love extends beyond the sky, ³² 

and your faithfulness reaches the clouds.

Mazmur 9:4

9:4 For you defended my just cause; ³³ 

from your throne you pronounced a just decision. ³⁴ 

Mazmur 18:12

18:12 From the brightness in front of him came

hail and fiery coals. ³⁵ 

Mazmur 22:2

22:2 My God, I cry out during the day,

but you do not answer,

and during the night my prayers do not let up. ³⁶ 

Mazmur 36:12

36:12 I can see the evildoers! They have fallen! ³⁷ 

They have been knocked down and are unable to get up! ³⁸ 

Mazmur 41:3

41:3 The Lord supports ³⁹  him on his sickbed;

you completely heal him from his illness. ⁴⁰ 

Mazmur 45:12

45:12 Rich people from Tyre ⁴¹ 

will seek your favor by bringing a gift. ⁴² 

Mazmur 51:10

51:10 Create for me a pure heart, O God! ⁴³ 

Renew a resolute spirit within me! ⁴⁴ 

Mazmur 56:6

56:6 They stalk ⁴⁵  and lurk; ⁴⁶ 

they watch my every step, ⁴⁷ 

as ⁴⁸  they prepare to take my life. ⁴⁹ 

Mazmur 62:5

62:5 Patiently wait for God alone, my soul! ⁵⁰ 

For he is the one who gives me confidence. ⁵¹ 

Mazmur 65:11

65:11 You crown the year with your good blessings, ⁵² 

and you leave abundance in your wake. ⁵³ 

Mazmur 68:22

68:22 The Lord says,

“I will retrieve them ⁵⁴  from Bashan,

I will bring them back from the depths of the sea,

Mazmur 77:13

77:13 ⁵⁵ O God, your deeds are extraordinary! ⁵⁶ 

What god can compare to our great God? ⁵⁷ 

Mazmur 80:8

80:8 You uprooted a vine ⁵⁸  from Egypt;

you drove out nations and transplanted it.

Mazmur 89:41

89:41 All who pass by ⁵⁹  have robbed him;

he has become an object of disdain to his neighbors.

[5:5]  ¹ tn Heb “before your eyes.”

[5:5]  ² sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ³ tn Heb “all the workers of wickedness.”

[8:6]  ⁴ tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”

[8:6]  ⁵ tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).

[8:6]  ⁶ tn Heb “under his feet.”

[8:6]  sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.

[18:13]  ⁷ sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.

[18:13]  ⁸ tn 2 Sam 22:14 has “from.”

[18:13]  ⁹ tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[18:13]  ¹⁰ tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.

[18:13]  tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.

[18:39]  ¹¹ tn Heb “clothed me.” See v. 32.

[18:39]  ¹² tn Heb “you make those who rise against me kneel beneath me.”

[18:39]  sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.

[21:3]  ¹³ tn Or “meet him [with].”

[21:3]  ¹⁴ tn Heb “good.”

[21:3]  ¹⁵ sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).

[39:2]  ¹⁶ tn Heb “I was mute [with] silence.”

[39:2]  ¹⁷ tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.

[39:2]  sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.

[39:2]  ¹⁸ tn Heb “and my pain was stirred up.” Emotional pain is in view here.

[45:16]  ¹⁹ tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.

[45:16]  ²⁰ tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”

[45:16]  ²¹ tn Heb “in place of your fathers will be your sons.”

[48:6]  ²² tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[48:6]  ²³ tn Heb “[with] writhing like one giving birth.”

[48:6]  sn The language of vv. 5-6 is reminiscent of Exod 15:15.

[55:9]  ²⁴ tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).

[55:9]  ²⁵ tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

[63:7]  ²⁶ tn Or “[source of] help.”

[63:7]  ²⁷ tn Heb “in the shadow of your wings.”

[69:19]  ²⁸ tn Heb “before you [are] all my enemies.”

[83:9]  ²⁹ tn Heb “do to them like Midian.”

[83:9]  ³⁰ sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).

[88:11]  ³¹ tn Heb “in Abaddon,” a name for Sheol. The noun is derived from a verbal root meaning “to perish,” “to die.”

[108:4]  ³² tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”

[9:4]  ³³ tn Heb “for you accomplished my justice and my legal claim.”

[9:4]  ³⁴ tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).

[18:12]  ³⁵ tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.

[22:2]  ³⁶ tn Heb “there is no silence to me.”

[36:12]  ³⁷ tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).

[36:12]  ³⁸ tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.

[41:3]  ³⁹ tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  ⁴⁰ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[45:12]  ⁴¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[45:12]  ⁴² tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

[51:10]  ⁴³ sn The heart is viewed here as the seat of the psalmist’s motives and moral character.

[51:10]  ⁴⁴ tn Heb “and a reliable spirit renew in my inner being.”

[56:6]  ⁴⁵ tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.

[56:6]  ⁴⁶ tn Or “hide.”

[56:6]  ⁴⁷ tn Heb “my heels.”

[56:6]  ⁴⁸ tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”

[56:6]  ⁴⁹ tn Heb “they wait [for] my life.”

[62:5]  ⁵⁰ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ⁵¹ tn Heb “for from him [is] my hope.”

[65:11]  ⁵² tn Heb “your good,” which refers here to agricultural blessings.

[65:11]  ⁵³ tn Heb “and your paths drip with abundance.”

[68:22]  ⁵⁴ tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.

[77:13]  ⁵⁵ sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).

[77:13]  ⁵⁶ tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.

[77:13]  ⁵⁷ tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”

[80:8]  ⁵⁸ sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).

[89:41]  ⁵⁹ tn Heb “all the passersby on the road.”