Mazmur 61:7

61:7 May he reign ¹  forever before God!

Decree that your loyal love and faithfulness should protect him. ² 

Mazmur 68:3

68:3 But the godly ³  are happy;

they rejoice before God

and are overcome with joy. ⁴ 

Mazmur 76:12

76:12 He humbles princes; ⁵ 

the kings of the earth regard him as awesome. ⁶ 

Mazmur 77:14

77:14 You are the God who does amazing things;

you have revealed your strength among the nations.

Mazmur 88:12

88:12 Are your amazing deeds experienced ⁷  in the dark region, ⁸ 

or your deliverance in the land of oblivion? ⁹ 

Mazmur 92:2

92:2 It is fitting ¹⁰  to proclaim your loyal love in the morning,

and your faithfulness during the night,

Mazmur 19:4

19:4 Yet its voice ¹¹  echoes ¹²  throughout the earth;

its ¹³  words carry ¹⁴  to the distant horizon. ¹⁵ 

In the sky ¹⁶  he has pitched a tent for the sun. ¹⁷ 

Mazmur 69:2

69:2 I sink into the deep mire

where there is no solid ground; ¹⁸ 

I am in ¹⁹  deep water,

and the current overpowers me.

[61:7]  ¹ tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.

[61:7]  ² tn Heb “loyal love and faithfulness appoint, let them protect him.”

[68:3]  ³ tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).

[68:3]  ⁴ tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)

[76:12]  ⁵ tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.

[76:12]  ⁶ tn Heb “[he is] awesome to the kings of the earth.”

[88:12]  ⁷ tn Heb “known.”

[88:12]  ⁸ tn Heb “darkness,” here a title for Sheol.

[88:12]  ⁹ tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”

[88:12]  sn The rhetorical questions in vv. 10-12 expect the answer, “Of course not!”

[92:2]  ¹⁰ tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.

[19:4]  ¹¹ tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.

[19:4]  ¹² tn Heb “goes out,” or “proceeds forth.”

[19:4]  ¹³ tn Heb “their” (see the note on the word “its” in v. 3).

[19:4]  ¹⁴ tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.

[19:4]  ¹⁵ tn Heb “to the end of the world.”

[19:4]  ¹⁶ tn Heb “in them” (i.e., the heavens).

[19:4]  ¹⁷ sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.

[69:2]  ¹⁸ tn Heb “and there is no place to stand.”

[69:2]  ¹⁹ tn Heb “have entered.”