Mazmur 10:18

10:18 You defend ¹  the fatherless and oppressed, ² 

so that mere mortals may no longer terrorize them. ³ 

Mazmur 18:7

18:7 The earth heaved and shook; ⁴ 

the roots of the mountains ⁵  trembled; ⁶ 

they heaved because he was angry.

Mazmur 19:4

19:4 Yet its voice ⁷  echoes ⁸  throughout the earth;

its ⁹  words carry ¹⁰  to the distant horizon. ¹¹ 

In the sky ¹²  he has pitched a tent for the sun. ¹³ 

Mazmur 33:8

33:8 Let the whole earth fear ¹⁴  the Lord!

Let all who live in the world stand in awe of him!

Mazmur 45:16

45:16 Your ¹⁵  sons will carry ¹⁶  on the dynasty of your ancestors; ¹⁷ 

you will make them princes throughout the land.

Mazmur 47:2

47:2 For the sovereign Lord ¹⁸  is awe-inspiring; ¹⁹ 

he is the great king who rules the whole earth! ²⁰ 

Mazmur 57:5

57:5 Rise up ²¹  above the sky, O God!

May your splendor cover the whole earth! ²² 

Mazmur 57:11

57:11 Rise up ²³  above the sky, O God!

May your splendor cover the whole earth! ²⁴ 

Mazmur 61:2

61:2 From the most remote place on earth ²⁵ 

I call out to you in my despair. ²⁶ 

Lead me ²⁷  up to an inaccessible rocky summit! ²⁸ 

Mazmur 66:4

66:4 All the earth worships ²⁹  you

and sings praises to you!

They sing praises to your name!” (Selah)

Mazmur 71:20

71:20 Though you have allowed me to experience much trouble and distress, ³⁰ 

revive me once again! ³¹ 

Bring me up once again ³²  from the depths of the earth!

Mazmur 72:19

72:19 His glorious name deserves praise ³³  forevermore!

May his majestic splendor ³⁴  fill the whole earth!

We agree! We agree! ³⁵ 

Mazmur 77:18

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. ³⁶ 

Mazmur 82:8

82:8 Rise up, O God, and execute judgment on the earth!

For you own ³⁷  all the nations.

Mazmur 83:18

83:18 Then they will know ³⁸  that you alone are the Lord, ³⁹ 

the sovereign king ⁴⁰  over all the earth.

Mazmur 97:5

97:5 The mountains melt like wax before the Lord,

before the Lord of the whole earth.

Mazmur 97:9

97:9 For you, O Lord, are the sovereign king ⁴¹  over the whole earth;

you are elevated high above all gods.

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ⁴² 

and the nations in a just manner.

Mazmur 102:15

102:15 The nations will respect the reputation of the Lord, ⁴³ 

and all the kings of the earth will respect ⁴⁴  his splendor,

Mazmur 103:11

103:11 For as the skies are high above the earth,

so his loyal love towers ⁴⁵  over his faithful followers. ⁴⁶ 

Mazmur 104:14

104:14 He provides grass ⁴⁷  for the cattle,

and crops for people to cultivate, ⁴⁸ 

so they can produce food from the ground, ⁴⁹ 

Mazmur 104:24

104:24 How many living things you have made, O Lord! ⁵⁰ 

You have exhibited great skill in making all of them; ⁵¹ 

the earth is full of the living things you have made.

Mazmur 108:5

108:5 Rise up ⁵²  above the sky, O God!

May your splendor cover the whole earth! ⁵³ 

Mazmur 135:7

135:7 He causes the clouds to arise from the end of the earth,

makes lightning bolts accompany the rain,

and brings the wind out of his storehouses.

[10:18]  ¹ tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”

[10:18]  ² tn Heb “crushed.” See v. 10.

[10:18]  ³ tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.

[18:7]  ⁴ sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

[18:7]  ⁵ tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.

[18:7]  ⁶ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.

[19:4]  ⁷ 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]  ⁸ tn Heb “goes out,” or “proceeds forth.”

[19:4]  ⁹ tn Heb “their” (see the note on the word “its” in v. 3).

[19:4]  ¹⁰ tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.

[19:4]  ¹¹ tn Heb “to the end of the world.”

[19:4]  ¹² tn Heb “in them” (i.e., the heavens).

[19:4]  ¹³ 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.

[33:8]  ¹⁴ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.”

[45:16]  ¹⁵ tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.

[45:16]  ¹⁶ 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]  ¹⁷ tn Heb “in place of your fathers will be your sons.”

[47:2]  ¹⁸ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ¹⁹ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ²⁰ tn Heb “a great king over all the earth.”

[57:5]  ²¹ tn Or “be exalted.”

[57:5]  ²² tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[57:11]  ²³ tn Or “be exalted.”

[57:11]  ²⁴ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[61:2]  ²⁵ tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

[61:2]  ²⁶ tn Heb “while my heart faints.”

[61:2]  ²⁷ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[61:2]  ²⁸ tn Heb “on to a rocky summit [that] is higher than I.”

[66:4]  ²⁹ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[71:20]  ³⁰ tn Heb “you who have caused me to see many harmful distresses.”

[71:20]  ³¹ tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

[71:20]  ³² tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

[72:19]  ³³ tn Heb “[be] blessed.”

[72:19]  ³⁴ tn Or “glory.”

[72:19]  ³⁵ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[77:18]  ³⁶ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:18]  sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

[82:8]  ³⁷ tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).

[83:18]  ³⁸ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ³⁹ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ⁴⁰ tn Traditionally “the Most High.”

[97:9]  ⁴¹ tn Traditionally “Most High.”

[98:9]  ⁴² tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[102:15]  ⁴³ tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ⁴⁴ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[103:11]  ⁴⁵ tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[103:11]  ⁴⁶ tn Heb “those who fear him.”

[104:14]  ⁴⁷ tn Heb “causes the grass to sprout up.”

[104:14]  ⁴⁸ tn Heb “for the service of man” (see Gen 2:5).

[104:14]  ⁴⁹ tn Heb “to cause food to come out from the earth.”

[104:24]  ⁵⁰ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ⁵¹ tn Heb “all of them with wisdom you have made.”

[108:5]  ⁵² tn Or “be exalted.”

[108:5]  ⁵³ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)