Mazmur 1:3
Konteks1:3 He is like 1 a tree planted by flowing streams; 2
it 3 yields 4 its fruit at the proper time, 5
and its leaves never fall off. 6
He succeeds in everything he attempts. 7
Mazmur 18:43
Konteks18:43 You rescue me from a hostile army; 8
you make me 9 a leader of nations;
people over whom I had no authority are now my subjects. 10
Mazmur 18:48
Konteks18:48 He delivers me 11 from my enemies;
you snatch me away 12 from those who attack me; 13
you rescue me from violent men.
Mazmur 31:19
Konteks31:19 How great is your favor, 14
which you store up for your loyal followers! 15
In plain sight of everyone you bestow it on those who take shelter 16 in you. 17
Mazmur 52:7
Konteks52:7 “Look, here is the man who would not make 18 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 19
Mazmur 53:6
Konteks53:6 I wish the deliverance 20 of Israel would come from Zion!
When God restores the well-being of his people, 21
may Jacob rejoice, 22
may Israel be happy! 23
Mazmur 67:4
Konteks67:4 Let foreigners 24 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 25 (Selah)
Mazmur 68:11
Konteksmany, many women spread the good news. 27
Mazmur 102:26
Konteks102:26 They will perish,
but you will endure. 28
They will wear out like a garment;
like clothes you will remove them and they will disappear. 29
Mazmur 106:5
Konteks106:5 so I may see the prosperity 30 of your chosen ones,
rejoice along with your nation, 31
and boast along with the people who belong to you. 32
Mazmur 109:16
Konteks109:16 For he never bothered to show kindness; 33
he harassed the oppressed and needy,
and killed the disheartened. 34
Mazmur 111:9
Konteks111:9 He delivered his people; 35
he ordained that his covenant be observed forever. 36
His name is holy and awesome.
Mazmur 137:3
Konteks137:3 for there our captors ask us to compose songs; 37
those who mock us demand that we be happy, saying: 38
“Sing for us a song about Zion!” 39
[1:3] 1 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 2 tn Heb “channels of water.”
[1:3] 4 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 5 tn Heb “in its season.”
[1:3] 6 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 7 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[18:43] 8 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
[18:43] 9 tn 2 Sam 22:44 reads, “you keep me.”
[18:43] 10 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
[18:48] 11 tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”
[18:48] 12 tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the
[18:48] 13 tn Heb “from those who rise against me.”
[31:19] 14 tn Or “How abundant are your blessings!”
[31:19] 15 tn Heb “for those who fear you.”
[31:19] 16 tn “Taking shelter” in the
[31:19] 17 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
[52:7] 18 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 19 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[53:6] 20 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 21 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 22 tn The verb form is jussive.
[53:6] 23 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[67:4] 25 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[68:11] 26 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 27 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[102:26] 29 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[106:5] 31 tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”
[106:5] 32 tn Heb “with your inheritance.”
[109:16] 33 tn Heb “he did not remember to do loyal love.”
[109:16] 34 tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”
[111:9] 35 tn Heb “redemption he sent for his people.”
[111:9] 36 tn Heb “he commanded forever his covenant.”
[137:3] 37 tn Heb “ask us [for] the words of a song.”
[137:3] 38 tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.
[137:3] 39 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.
