Mazmur 15:1
KonteksA psalm of David.
15:1 Lord, who may be a guest in your home? 2
Who may live on your holy hill? 3
Mazmur 31:3
Konteks31:3 For you are my high ridge 4 and my stronghold;
for the sake of your own reputation 5 you lead me and guide me. 6
Mazmur 41:13
Konteks41:13 The Lord God of Israel deserves praise 7
in the future and forevermore! 8
We agree! We agree! 9
Mazmur 42:9
Konteks42:9 I will pray 10 to God, my high ridge: 11
“Why do you ignore 12 me?
Why must I walk around mourning 13
because my enemies oppress me?”
Mazmur 72:19
Konteks72:19 His glorious name deserves praise 14 forevermore!
May his majestic splendor 15 fill the whole earth!
We agree! We agree! 16
Mazmur 86:2
Konteks86:2 Protect me, 17 for I am loyal!
O my God, deliver your servant, who trusts in you!
Mazmur 89:18
Konteks89:18 For our shield 18 belongs to the Lord,
our king to the Holy One of Israel. 19
Mazmur 131:2
Konteks131:2 Indeed 20 I am composed and quiet, 21
like a young child carried by its mother; 22
I am content like the young child I carry. 23
[15:1] 1 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 2 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 3 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[31:3] 4 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[31:3] 5 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the
[31:3] 6 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
[41:13] 7 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[41:13] 8 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
[41:13] 9 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
[42:9] 10 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 11 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
[42:9] 13 sn Walk around mourning. See Ps 38:6 for a similar idea.
[72:19] 14 tn Heb “[be] blessed.”
[72:19] 16 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.
[89:18] 18 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.
[89:18] 19 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the
[131:2] 21 tn Heb “I make level and make quiet my soul.”
