Mazmur 18:15

18:15 The depths ¹  of the sea ²  were exposed;

the inner regions ³  of the world were uncovered

by ⁴  your battle cry, ⁵  Lord,

by the powerful breath from your nose. ⁶ 

Mazmur 71:22

71:22 I will express my thanks to you with a stringed instrument,

praising ⁷  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ⁸ 

Mazmur 95:10

95:10 For forty years I was continually disgusted ⁹  with that generation,

and I said, ‘These people desire to go astray; ¹⁰ 

they do not obey my commands.’ ¹¹ 

[18:15]  ¹ tn Or “channels.”

[18:15]  ² tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

[18:15]  ³ tn Or “foundations.”

[18:15]  ⁴ tn Heb “from.” The preposition has a causal sense here.

[18:15]  ⁵ tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[18:15]  ⁶ tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[71:22]  ⁷ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ⁸ 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.

[95:10]  ⁹ tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.

[95:10]  ¹⁰ tn Heb “a people, wanderers of heart [are] they.”

[95:10]  ¹¹ tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.