Mazmur 9:7
Konteks9:7 But the Lord 1 rules 2 forever;
he reigns in a just manner. 3
Mazmur 9:16
Konteks9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 4 (Higgaion. 5 Selah)
Mazmur 11:5-6
Konteks11:5 The Lord approves of 6 the godly, 7
but he 8 hates 9 the wicked and those who love to do violence. 10
11:6 May the Lord rain down 11 burning coals 12 and brimstone 13 on the wicked!
A whirlwind is what they deserve! 14
Mazmur 19:6
Konteks19:6 It emerges from the distant horizon, 15
and goes from one end of the sky to the other; 16
nothing can escape 17 its heat.
Mazmur 20:3
Konteks20:3 May he take notice 18 of your offerings;
may he accept 19 your burnt sacrifice! (Selah)
Mazmur 41:3
Konteks41:3 The Lord supports 20 him on his sickbed;
you completely heal him from his illness. 21
Mazmur 47:4
Konteks47:4 He picked out for us a special land 22
to be a source of pride for 23 Jacob, 24 whom he loves. 25 (Selah)
Mazmur 48:1
KonteksA song, a psalm by the Korahites.
48:1 The Lord is great and certainly worthy of praise
in the city of our God, 27 his holy hill.
Mazmur 50:3
Konteks50:3 Our God approaches and is not silent; 28
consuming fire goes ahead of him
and all around him a storm rages. 29
Mazmur 58:8
Konteks58:8 Let them be 30 like a snail that melts away as it moves along! 31
Let them be like 32 stillborn babies 33 that never see the sun!
Mazmur 62:2
Konteks62:2 He alone is my protector 34 and deliverer.
He is my refuge; 35 I will not be upended. 36
Mazmur 62:6
Konteks62:6 He alone is my protector 37 and deliverer.
He is my refuge; 38 I will not be upended. 39
Mazmur 78:42
Konteks78:42 They did not remember what he had done, 40
how he delivered them from the enemy, 41
Mazmur 89:41
Konteks89:41 All who pass by 42 have robbed him;
he has become an object of disdain to his neighbors.
Mazmur 111:10
Konteks111:10 To obey the Lord is the fundamental principle for wise living; 43
all who carry out his precepts acquire good moral insight. 44
He will receive praise forever. 45
Mazmur 115:7
Konteks115:7 hands, but cannot touch,
feet, but cannot walk.
They cannot even clear their throats. 46
Mazmur 126:6
Konteks126:6 The one who weeps as he walks along, carrying his bag 47 of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain. 48
Mazmur 130:7
Konteks130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 49
and is more than willing to deliver. 50
Mazmur 146:9
Konteks146:9 The Lord protects those residing outside their native land;
he lifts up the fatherless and the widow, 51
but he opposes the wicked. 52
Mazmur 147:18
Konteks147:18 He then orders it all to melt; 53
he breathes on it, 54 and the water flows.
Mazmur 149:4
Konteks149:4 For the Lord takes delight in his people;
he exalts the oppressed by delivering them. 55
[9:7] 1 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 2 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 3 tn Heb “he establishes for justice his throne.”
[9:16] 4 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 5 tn This is probably a technical musical term.
[11:5] 6 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
[11:5] 7 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
[11:5] 8 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
[11:5] 9 sn He hates the wicked. 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 5:5.
[11:5] 10 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
[11:6] 11 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 12 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 13 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 14 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[19:6] 15 tn Heb “from the end of the heavens [is] its going forth.”
[19:6] 16 tn Heb “and its circuit [is] to their ends.”
[19:6] 17 tn Heb “is hidden from.”
[20:3] 18 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 19 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[41:3] 20 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] 21 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.
[47:4] 22 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
[47:4] 23 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
[47:4] 25 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
[48:1] 26 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
[48:1] 27 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
[50:3] 28 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 29 tn Heb “fire before him devours, and around him it is very stormy.”
[58:8] 30 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.
[58:8] 31 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”
[58:8] 32 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).
[58:8] 33 tn This rare word also appears in Job 3:16 and Eccles 6:3.
[62:2] 34 tn Heb “my high rocky summit.”
[62:2] 35 tn Or “my elevated place” (see Ps 18:2).
[62:2] 36 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:6] 37 tn Heb “my high rocky summit.”
[62:6] 38 tn Or “my elevated place” (see Ps 18:2).
[62:6] 39 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.
[78:42] 40 tn Heb “his hand,” symbolizing his saving activity and strength, as the next line makes clear.
[78:42] 41 tn Heb “[the] day [in] which he ransomed them from [the] enemy.”
[89:41] 42 tn Heb “all the passersby on the road.”
[111:10] 43 tn Heb “the beginning of wisdom [is] the fear of the
[111:10] 44 tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
[111:10] 45 tn Heb “his praise stands forever.”
[115:7] 46 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).
[126:6] 47 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
[126:6] 48 tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.
[126:6] sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
[130:7] 49 tn Heb “for with the
[130:7] 50 tn Heb “and abundantly with him [is] redemption.”
[146:9] 51 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.
[146:9] 52 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.
[147:18] 53 tn Heb “he sends his word and melts them.”
[147:18] 54 tn Heb “he blows his breath.”
[149:4] 55 tn Heb “he honors the oppressed [with] deliverance.”
