Mazmur 2:5

2:5 Then he angrily speaks to them

and terrifies them in his rage, ¹  saying, ² 

Mazmur 148:2

148:2 Praise him, all his angels! ³ 

Praise him, all his heavenly assembly! ⁴ 

Mazmur 91:11

91:11 For he will order his angels ⁵ 

to protect you in all you do. ⁶ 

Mazmur 110:5

110:5 O sovereign Lord, ⁷  at your right hand

he strikes down ⁸  kings in the day he unleashes his anger. ⁹ 

Mazmur 135:4

135:4 Indeed, ¹⁰  the Lord has chosen Jacob for himself,

Israel to be his special possession. ¹¹ 

Mazmur 33:6

33:6 By the Lord’s decree ¹²  the heavens were made;

by a mere word from his mouth all the stars in the sky were created. ¹³ 

Mazmur 77:9

77:9 Has God forgotten to be merciful?

Has his anger stifled his compassion?”

Mazmur 2:12

2:12 Give sincere homage! ¹⁴ 

Otherwise he ¹⁵  will be angry, ¹⁶ 

and you will die because of your behavior, ¹⁷ 

when his anger quickly ignites. ¹⁸ 

How blessed ¹⁹  are all who take shelter in him! ²⁰ 

Mazmur 18:8

18:8 Smoke ascended from ²¹  his nose; ²² 

fire devoured as it came from his mouth; ²³ 

he hurled down fiery coals. ²⁴ 

Mazmur 18:7

18:7 The earth heaved and shook; ²⁵ 

the roots of the mountains ²⁶  trembled; ²⁷ 

they heaved because he was angry.

Mazmur 78:49

78:49 His raging anger lashed out against them, ²⁸ 

He sent fury, rage, and trouble

as messengers who bring disaster. ²⁹ 

Mazmur 78:38

78:38 Yet he is compassionate.

He forgives sin and does not destroy.

He often holds back his anger,

and does not stir up his fury. ³⁰ 

Mazmur 78:58

78:58 They made him angry with their pagan shrines, ³¹ 

and made him jealous with their idols.

Mazmur 78:62

78:62 He delivered his people over to the sword,

and was angry with his chosen nation. ³² 

Mazmur 78:66

78:66 He drove his enemies back;

he made them a permanent target for insults. ³³ 

Mazmur 95:5

95:5 The sea is his, for he made it.

His hands formed the dry land.

Mazmur 106:32

106:32 They made him angry by the waters of Meribah,

and Moses suffered ³⁴  because of them,

Mazmur 106:40

106:40 So the Lord was angry with his people ³⁵ 

and despised the people who belong to him. ³⁶ 

Mazmur 11:4

11:4 The Lord is in his holy temple; ³⁷ 

the Lord’s throne is in heaven. ³⁸ 

His eyes ³⁹  watch; ⁴⁰ 

his eyes ⁴¹  examine ⁴²  all people. ⁴³ 

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ⁴⁴ 

One may experience sorrow during the night,

but joy arrives in the morning. ⁴⁵ 

Mazmur 78:50

78:50 He sent his anger in full force; ⁴⁶ 

he did not spare them from death;

he handed their lives over to destruction. ⁴⁷ 

Mazmur 100:3

100:3 Acknowledge that the Lord is God!

He made us and we belong to him; ⁴⁸ 

we are his people, the sheep of his pasture.

Mazmur 105:5

105:5 Recall the miraculous deeds he performed,

his mighty acts and the judgments he decreed, ⁴⁹ 

Mazmur 106:23

106:23 He threatened ⁵⁰  to destroy them,

but ⁵¹  Moses, his chosen one, interceded with him ⁵² 

and turned back his destructive anger. ⁵³ 

Mazmur 2:2

2:2 The kings of the earth ⁵⁴  form a united front; ⁵⁵ 

the rulers collaborate ⁵⁶ 

against the Lord and his anointed king. ⁵⁷ 

Mazmur 33:12

33:12 How blessed ⁵⁸  is the nation whose God is the Lord,

the people whom he has chosen to be his special possession. ⁵⁹ 

Mazmur 66:7

66:7 He rules ⁶⁰  by his power forever;

he watches ⁶¹  the nations.

Stubborn rebels should not exalt ⁶²  themselves. (Selah)

Mazmur 68:21

68:21 Indeed God strikes the heads of his enemies,

the hairy foreheads of those who persist in rebellion. ⁶³ 

Mazmur 94:14

94:14 Certainly ⁶⁴  the Lord does not forsake his people;

he does not abandon the nation that belongs to him. ⁶⁵ 

Mazmur 95:4

95:4 The depths of the earth are in his hand, ⁶⁶ 

and the mountain peaks belong to him.

Mazmur 103:20

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ⁶⁷ 

Mazmur 97:4

97:4 His lightning bolts light up the world;

the earth sees and trembles.

Mazmur 103:9

103:9 He does not always accuse,

and does not stay angry. ⁶⁸ 

Mazmur 119:5

119:5 If only I were predisposed ⁶⁹ 

to keep your statutes!

Mazmur 21:9

21:9 You burn them up like a fiery furnace ⁷⁰  when you appear; ⁷¹ 

the Lord angrily devours them; ⁷² 

the fire consumes them.

Mazmur 10:11

10:11 He says to himself, ⁷³ 

“God overlooks it;

he does not pay attention;

he never notices.” ⁷⁴ 

Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ⁷⁵ 

and he reveals his covenantal demands to them. ⁷⁶ 

Mazmur 28:8

28:8 The Lord strengthens his people; ⁷⁷ 

he protects and delivers his chosen king. ⁷⁸ 

Mazmur 37:5

37:5 Commit your future to the Lord! ⁷⁹ 

Trust in him, and he will act on your behalf. ⁸⁰ 

Mazmur 57:2

57:2 I cry out for help to the sovereign God, ⁸¹ 

to the God who vindicates ⁸²  me.

Mazmur 74:17

74:17 You set up all the boundaries ⁸³  of the earth;

you created the cycle of summer and winter. ⁸⁴ 

Mazmur 78:40

78:40 How often they rebelled against him in the wilderness,

and insulted him ⁸⁵  in the desert!

Mazmur 78:59

78:59 God heard and was angry;

he completely rejected Israel.

Mazmur 97:3

97:3 Fire goes before him;

on every side ⁸⁶  it burns up his enemies.

Mazmur 105:3

105:3 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

Mazmur 114:3

114:3 The sea looked and fled; ⁸⁷ 

the Jordan River ⁸⁸  turned back. ⁸⁹ 

Mazmur 145:20

145:20 The Lord protects those who love him,

but he destroys all the wicked.

Mazmur 11:7

11:7 Certainly ⁹⁰  the Lord is just; ⁹¹ 

he rewards godly deeds; ⁹² 

the upright will experience his favor. ⁹³ 

Mazmur 18:24

18:24 The Lord rewarded me for my godly deeds; ⁹⁴ 

he took notice of my blameless behavior. ⁹⁵ 

Mazmur 32:11

32:11 Rejoice in the Lord and be happy, you who are godly!

Shout for joy, all you who are morally upright! ⁹⁶ 

Mazmur 78:6

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ⁹⁷ 

Mazmur 78:56

78:56 Yet they challenged and defied ⁹⁸  the sovereign God, ⁹⁹ 

and did not obey ¹⁰⁰  his commands. ¹⁰¹ 

Mazmur 78:71

78:71 He took him away from following the mother sheep, ¹⁰² 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. ¹⁰³ 

Mazmur 145:12

145:12 so that mankind ¹⁰⁴  might acknowledge your mighty acts,

and the majestic splendor of your kingdom.

Mazmur 145:21

145:21 My mouth will praise the Lord. ¹⁰⁵ 

Let all who live ¹⁰⁶  praise his holy name forever!

Mazmur 150:1-2

Psalm 150 ¹⁰⁷ 

150:1 Praise the Lord!

Praise God in his sanctuary!

Praise him in the sky, which testifies to his strength! ¹⁰⁸ 

150:2 Praise him for his mighty acts!

Praise him for his surpassing greatness!

Mazmur 18:15

18:15 The depths ¹⁰⁹  of the sea ¹¹⁰  were exposed;

the inner regions ¹¹¹  of the world were uncovered

by ¹¹²  your battle cry, ¹¹³  Lord,

by the powerful breath from your nose. ¹¹⁴ 

Mazmur 20:6

20:6 Now I am sure ¹¹⁵  that the Lord will deliver ¹¹⁶  his chosen king; ¹¹⁷ 

he will intervene for him ¹¹⁸  from his holy heavenly temple, ¹¹⁹ 

and display his mighty ability to deliver. ¹²⁰ 

Mazmur 22:24

22:24 For he did not despise or detest the suffering ¹²¹  of the oppressed; ¹²² 

he did not ignore him; ¹²³ 

when he cried out to him, he responded. ¹²⁴ 

Mazmur 22:26

22:26 Let the oppressed eat and be filled! ¹²⁵ 

Let those who seek his help praise the Lord!

May you ¹²⁶  live forever!

Mazmur 47:9

47:9 The nobles of the nations assemble,

along with the people of the God of Abraham, ¹²⁷ 

for God has authority over the rulers ¹²⁸  of the earth.

He is highly exalted! ¹²⁹ 

Mazmur 67:1

Psalm 67 ¹³⁰ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ¹³¹  and bless us! ¹³² 

May he smile on us! ¹³³  (Selah)

Mazmur 68:1

Psalm 68 ¹³⁴ 

For the music director; by David, a psalm, a song.

68:1 God springs into action! ¹³⁵ 

His enemies scatter;

his adversaries ¹³⁶  run from him. ¹³⁷ 

[2:5]  ¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ² tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[148:2]  ³ tn Or “heavenly messengers.”

[148:2]  ⁴ tn Heb “all his host.”

[91:11]  ⁵ tn Heb “for his angels he will command concerning you.”

[91:11]  ⁶ tn Heb “in all your ways.”

[110:5]  ⁷ tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew mss read יְהוָה, yehveh, “Lord” here). The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (’adonay, “Lord”) as אֲדֹנִי (’adoniy, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.

[110:5]  ⁸ tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.

[110:5]  ⁹ tn Heb “in the day of his anger.”

[135:4]  ¹⁰ tn Or “for.”

[135:4]  ¹¹ sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

[33:6]  ¹² tn Heb “word.”

[33:6]  ¹³ tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.

[2:12]  ¹⁴ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ¹⁵ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ¹⁶ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ¹⁷ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ¹⁸ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ¹⁹ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ²⁰ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[18:8]  ²¹ tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.

[18:8]  ²² tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”

[18:8]  ²³ tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.

[18:8]  sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals 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), 165-67.

[18:8]  ²⁴ tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).

[18:7]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[78:49]  ²⁸ tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” 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.

[78:49]  ²⁹ tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”

[78:38]  ³⁰ tn One could translate v. 38 in the past tense (“he was compassionate…forgave sin and did not destroy…held back his anger, and did not stir up his fury”), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel’s history and lays the theological basis for v. 39, which focuses on God’s mercy toward sinful Israel.

[78:58]  ³¹ tn Traditionally, “high places.”

[78:62]  ³² tn Heb “his inheritance.”

[78:66]  ³³ tn Heb “a permanent reproach he made them.”

[106:32]  ³⁴ tn Heb “there was harm to Moses.”

[106:40]  ³⁵ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ³⁶ tn Heb “his inheritance.”

[11:4]  ³⁷ tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ³⁸ sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[11:4]  ³⁹ sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.

[11:4]  ⁴⁰ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ⁴¹ tn Heb “eyelids.”

[11:4]  ⁴² tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ⁴³ tn Heb “test the sons of men.”

[30:5]  ⁴⁴ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁴⁵ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[78:50]  ⁴⁶ tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.

[78:50]  ⁴⁷ tn Or perhaps “[the] plague.”

[100:3]  ⁴⁸ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.

[105:5]  ⁴⁹ tn Heb “and the judgments of his mouth.”

[106:23]  ⁵⁰ tn Heb “and he said.”

[106:23]  ⁵¹ tn Heb “if not,” that is, “[and would have] if [Moses] had not.”

[106:23]  ⁵² tn Heb “stood in the gap before him.”

[106:23]  ⁵³ tn Heb “to turn back his anger from destroying.”

[106:23]  sn Verses 19-23 describe the events of Exod 32:1-35.

[2:2]  ⁵⁴ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ⁵⁵ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ⁵⁶ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ⁵⁷ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[33:12]  ⁵⁸ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[33:12]  ⁵⁹ tn Heb “inheritance.”

[66:7]  ⁶⁰ tn Heb “[the] one who rules.”

[66:7]  ⁶¹ tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

[66:7]  ⁶² tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

[68:21]  ⁶³ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

[94:14]  ⁶⁴ tn Or “for.”

[94:14]  ⁶⁵ tn Or “his inheritance.”

[95:4]  ⁶⁶ tn The phrase “in his hand” means within the sphere of his authority.

[103:20]  ⁶⁷ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[103:9]  ⁶⁸ tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).

[119:5]  ⁶⁹ tn Heb “if only my ways were established.”

[21:9]  ⁷⁰ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ⁷¹ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ⁷² tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[10:11]  ⁷³ tn Heb “he says in his heart.” See v. 6.

[10:11]  ⁷⁴ tn Heb “God forgets, he hides his face, he never sees.”

[25:14]  ⁷⁵ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ⁷⁶ tn Heb “and his covenant, to make them know.”

[28:8]  ⁷⁷ tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lÿ’amo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse.

[28:8]  ⁷⁸ tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

[37:5]  ⁷⁹ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

[37:5]  ⁸⁰ tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

[57:2]  ⁸¹ tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[57:2]  ⁸² tn Or “avenges in favor of.”

[74:17]  ⁸³ tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that “boundaries” here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.

[74:17]  ⁸⁴ tn Heb “summer and winter, you, you formed them.”

[78:40]  ⁸⁵ tn Or “caused him pain.”

[97:3]  ⁸⁶ tn Heb “all around.”

[114:3]  ⁸⁷ sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).

[114:3]  ⁸⁸ tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[114:3]  ⁸⁹ sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).

[11:7]  ⁹⁰ tn Or “for.”

[11:7]  ⁹¹ tn Or “righteous.”

[11:7]  ⁹² tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”

[11:7]  ⁹³ tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.

[18:24]  ⁹⁴ tn Heb “according to my righteousness.”

[18:24]  ⁹⁵ tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

[32:11]  ⁹⁶ tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 36:10; 64:10; 94:15; 97:11).

[78:6]  ⁹⁷ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[78:56]  ⁹⁸ tn Or “tested and rebelled against.”

[78:56]  ⁹⁹ tn Heb “God, the Most High.”

[78:56]  ¹⁰⁰ tn Or “keep.”

[78:56]  ¹⁰¹ tn Heb “his testimonies” (see Ps 25:10).

[78:71]  ¹⁰² tn Heb “from after the ewes he brought him.”

[78:71]  ¹⁰³ tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[145:12]  ¹⁰⁴ tn Heb “the sons of man.”

[145:21]  ¹⁰⁵ tn Heb “the praise of the Lord my mouth will speak.”

[145:21]  ¹⁰⁶ tn Heb “all flesh.”

[150:1]  ¹⁰⁷ sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.

[150:1]  ¹⁰⁸ tn Heb “the sky of his strength.”

[18:15]  ¹⁰⁹ tn Or “channels.”

[18:15]  ¹¹⁰ tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

[18:15]  ¹¹¹ tn Or “foundations.”

[18:15]  ¹¹² tn Heb “from.” The preposition has a causal sense here.

[18:15]  ¹¹³ 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]  ¹¹⁴ 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.

[20:6]  ¹¹⁵ tn Or “know.”

[20:6]  sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.

[20:6]  ¹¹⁶ tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.

[20:6]  ¹¹⁷ tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.

[20:6]  ¹¹⁸ tn Heb “he will answer him.”

[20:6]  ¹¹⁹ tn Heb “from his holy heavens.”

[20:6]  ¹²⁰ tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).

[22:24]  ¹²¹ tn Or “affliction”; or “need.”

[22:24]  ¹²² sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ¹²³ tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ¹²⁴ tn Heb “heard.”

[22:26]  ¹²⁵ sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.

[22:26]  ¹²⁶ tn Heb “may your heart[s].”

[47:9]  ¹²⁷ tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

[47:9]  ¹²⁸ tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

[47:9]  ¹²⁹ tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

[67:1]  ¹³⁰ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ¹³¹ tn Or “have mercy on us.”

[67:1]  ¹³² tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ¹³³ tn Heb “may he cause his face to shine with us.”

[68:1]  ¹³⁴ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

[68:1]  ¹³⁵ tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

[68:1]  ¹³⁶ tn Heb “those who hate him.”

[68:1]  ¹³⁷ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”